Year:

  1.  18
    The Classical Correspondence Theory of Truth and the God of Islam.Abbas Ahsan - 2018 - Philosophy and Theology 30 (2):275-297.
    One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of (...)
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  2.  9
    What Is Eternity?Anthony F. Badalamenti - 2018 - Philosophy and Theology 30 (2):431-446.
    This paper presents a model for the human experience of eternity based upon an integration of the known properties of the infinities and the creation centered spirituality of Meister Eckhart. The model presents man’s movement through eternity as an ascent of ever greater infinite ontological increases that is asymptotic to God. It implies that time is part of the experience of eternity but to an ever decreasing degree. It also implies that death as a transforming event is recurring but that (...)
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  3. Church Father of the Twentieth Century.Andreas R. Batlogg & Thomas F. O’Meara - 2018 - Philosophy and Theology 30 (2):503-506.
    Andreas Battlogg, S.J., one of the supervising editors, discusses the conclusion of the publication of Karl Rahner's Sämtliche Werke in over thirty volumes along with its impact on the study of theology now and in the future.
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  4.  8
    The Economy of Salvation.Derek Brown - 2018 - Philosophy and Theology 30 (2):383-405.
    This paper extends Jean-Luc Nancy’s engagement with St. Anselm. Specifically, while Nancy is primarily concerned with Anselm’s Proslogion, this paper brings Nancy’s deconstructive protocols to bear on Anselm’s Cur Deus Homo. Of particular interest is Nancy’s treatment of the semiological association of economics and metaphysics. Ultimately, the “supplemental logic” developed here allows us to read Anselm’s dependence on the category of debt in the context of prayer. Finally, by stressing Nancy’s reception of French literary theory and poststructuralism, this paper offers (...)
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  5.  6
    Sartre, Heidegger, and the Origin of Value.Ronald Cordero - 2018 - Philosophy and Theology 30 (2):321-331.
    Where does value come from? How does it continue in existence? Can it disappear? In this paper I argue, in a direction suggested by Sartre and Heidegger, that value is an objective feature of reality which exists because of choices made by conscious beings. Specifically, I argue that both the existence of correctness and the existence of goodness rest on types of choosing—choosing to do and choosing to care, respectively.
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  6.  4
    Aliquid Altius Ente.Timothy Farrant - 2018 - Philosophy and Theology 30 (2):299-320.
    Interrogating the themes of non-existence and detachment, this article demonstrates a theological consistency underlying the composition of selected logical and mystical writings of Meister Eckhart. This is performed through a thorough consideration of Eckhart’s logical position on understanding and existence in relation to the existence of God; and the implications of retracing this position in his earlier sermons which evoke the necessity of detachment. In this, it is argued that Eckhart placed logic within a broader programme of Beguine theology, in (...)
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  7.  1
    Rahner Papers Editor's Page.Mark F. Fischer - 2018 - Philosophy and Theology 30 (2):601-603.
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  8. Self-Transcendence and Union in Christ.Jean-Pierre Fortin - 2018 - Philosophy and Theology 30 (2):531-548.
    In Laudato Si, Pope Francis calls for a theology respectful of creation. I here suggest that balancing Karl Rahner’s theology of creation with his sacramental theology brings us closer to providing such a theology. Rahner’s sacramental theology fittingly complements his theology of the incarnation, by highlighting the significance of the redemption of creation accomplished in Christ. Matter and nature are redeemed and must now be listened to because they also have been made to bespeak of the divine re-creative power. Revealing (...)
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  9.  3
    Christian Faith, Intellectual Disability, and the Mere Difference / Bad Difference Debate.James B. Gould - 2018 - Philosophy and Theology 30 (2):447-477.
    The mere difference view, endorsed by some philosophers and Christian scholars, claims that disability by itself does not make a person worse off on balance—any negative impacts on overall welfare are due to social injustice. This article defends the bad difference view—some disability is bad not simply because of social arrangements but because of biological deficits that, by themselves, make a person worse off. It argues that the mere difference view contradicts core doctrines of Christian faith. The analysis focuses on (...)
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  10.  9
    An Anonymous Christian Along the Ganges?Brent Little - 2018 - Philosophy and Theology 30 (2):575-600.
    Although not ignored, Rahner’s theology has not played a significant influence on the interdisciplinary scholarship between Catholic theology and literature, perhaps because Rahner’s thought is often considered to lack a theological aesthetics. This article encourages a reevaluation of this impression by bringing Rahner’s theology of symbol and his argument for the anonymous Christian into dialogue with the last novel of the acclaimed Japanese Catholic Shusaku Endo, Deep River. Endo’s novel challenges theologians to consider Rahner’s insights in concrete, multi-cultural, and non-Christian (...)
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  11.  20
    Occasionalism and Contemporary Analyses of Causation.Edward Moad - 2018 - Philosophy and Theology 30 (2):361-381.
    This paper will survey the most prominent contemporary analyses of causation, and evaluate their compatibility, or otherwise, with the doctrine of Occasionalism, with the ultimate aim of formulating an occasionalist analysis of causation. Though reductive analyses of causation are incompatible with Occasionalism, it seems that the denial of reductionism is as well. I will suggest a solution to the problem, involving an analysis of causation as the relation of extensional identity, between God’s will that an event actually occur, and the (...)
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  12.  6
    The Operational Mechanics of Contemporary Systematic Theology.Jeffrey R. Reber - 2018 - Philosophy and Theology 30 (2):479-498.
    The primary goal of this article is to provide both a descriptive and comparative analysis of two representative models of systematic theology. The findings of this study show each model to be capable of processing biblical facts, packaging them into a systematic whole, and exhibiting the facts. Yet, inescapably, the conclusions inextricably connect authorial purpose to operational structure, suggesting it is necessary to reevaluate the contemporary stigmas accompanying authorial presuppositions. There is also, however, the uncovering of a potential danger area (...)
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  13.  3
    Revolutionary Traits in Wittgenstein and St. Paul.Joseph Rono - 2018 - Philosophy and Theology 30 (2):333-359.
    Philosophy experienced a turning point at the time of Ludwig Wittgenstein. Likewise, religion encountered transformation during the time of the apostle Paul. Wittgenstein’s metaphor of the ‘River-bed’ that was later subsumed in the language-game theory is a concept that challenged the then status quo of philosophy known as rationalistic foundationalism. This philosophical predisposi­tion is analogous to the religious situation when Paul began his Christian ministry. Paul’s passionate emphasis on ‘justification by faith’ rather than legalistic or ritualistic observance of the law, (...)
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  14.  2
    Reading Rahner’s Evolutionary Christology with Bonaventure.Michael Rubbelke - 2018 - Philosophy and Theology 30 (2):507-529.
    In his evolutionary Christology, Karl Rahner shares some surprising affinities with Bonaventure. Both envision human beings as microcosmic, that is, as uniquely representative of the whole of creation. Both describe creation Christocentrically, oriented in its design and goal toward the Incarnate Word. Both understand humans as radically responsible for the non-human world. These similarities point to a more foundational congruence in their Trinitarian theologies. Rahner and Bonaventure connect the Father’s personal character as fontal source of Son and Spirit to God’s (...)
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  15.  6
    Clifford Geertz’s Critique of Common Sense and the Faith.Krešimir Šimić - 2018 - Philosophy and Theology 30 (2):407-429.
    The idea that the mind, i.e., common sense, is not an inherent human structure but a cultural system, has become a general assumption taken for granted by many. Richard Rorty’s post-Philosophical culture serves as an illustrative example. One of the most renowned representatives of the radical critique of the mind, i.e., of common sense, is the cultural anthropologist Clifford Geertz. He believes that we are in need of an ethnography based on the “thick description”. Geertz’s insights have strongly influenced the (...)
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  16.  2
    Editor's Page.James B. South - 2018 - Philosophy and Theology 30 (2):499-501.
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  17.  16
    Karl Rahner’s Theology of Love in Dialogue with Social Psychology and Neuroscience.Sarah A. Thomas - 2018 - Philosophy and Theology 30 (2):549-573.
    The commandment to “love your neighbor as yourself” is central to Christian discipleship. How does the concrete way that we express love enhance or diminish our ability to love? This paper brings Karl Rahner’s theology of neighbor love into dialogue with a description of altruism and compassion provided by social psychologist, C. Daniel Batson, and neuroscientists Tania Singer and Olga Klimecki. For Rahner, grace enables and sustains love. In addition, a mutually reciprocal relationship of unity exists between human love for (...)
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  18.  9
    Out of Context.C. Andrew DuPée - 2018 - Philosophy and Theology 30 (1):91-122.
    This paper offers, first, an analysis and critique of John Henry Newman’s theorizing of real assent, in comparison with Jean-Luc Marion’s own phenomenological investigation of Revelation and Religious Experience. In conversation with the results of these analyses, I offer a critique of a certain hermeneutical criticism of Marion’s oeuvre. This, as I attempt to show, dovetails with certain strong criticisms towards Newman’s own interpretation of religious experience, insofar as it highlights the demand for some discussion or theorization of a standpoint (...)
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  19.  10
    Frances Harper.Jane Duran - 2018 - Philosophy and Theology 30 (1):79-90.
    The work of Frances E. W. Harper is examined with an eye toward its place in the Black canon. It is argued that Harper was a major thinker of her time, along the lines of Ida B. Wells, and that further reading of her work is required, with an emphasis on the force of her religious views. She is also contrasted with other nineteenth century thinkers.
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  20.  13
    The Relevance of Medieval Philosophy.Emmanuel Falque - 2018 - Philosophy and Theology 30 (1):3-32.
    The “phenomenological practice of medieval philosophy” actualizes its relevance. This method, undertaken substantially in the author’s God, the Flesh, and the Other: From Irenaeus to Duns Scotus finds its full justification here. The fruitfulness of a method is not found in its theorization, but in its practical application. An examination of authors as diverse as St. Augustine, John Scotus Eriugena, and Meister Eckhart, Sts. Irenaeus, Tertullian, and Bonaventure, and Origen, Thomas Aquinas, and Duns Scotus, actualizes the relevance of medieval philosophy—an (...)
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  21.  9
    Strong Evaluation Down the Decades.Michiel Meijer - 2018 - Philosophy and Theology 30 (1):149-178.
    This essay pursues the development of Charles Taylor’s concept of “strong evaluation” from his first publications on this topic until his most recent uses of the concept. Because Taylor employs strong evaluation in discussions of philosophical anthropology, ethics, phenomenology, and ontology all in one, it has been understood in a variety of ways. To clarify his strategy, the analysis gradually progresses beyond strong evaluation to the more fundamental question of the relation between philosophical anthropology, ethics, phenomenology, and ontology in Taylor’s (...)
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  22.  13
    Love as the Logic of Reconciliation in Hegel.Brandon L. Morgan - 2018 - Philosophy and Theology 30 (1):59-78.
    This essay explores the significance of Hegel’s considerations of love for his later dialectical philosophy in order to bring to attention love’s continued import as a category of logical and theological unity and reconciliation. A lingering question for Hegel scholarship is why he seemingly drops the unifying notion of love in his more developed dialectical philosophy, choosing instead to expound a philosophy of the concept that solely grants to reason the task of dialectical recovery. On my reading, this interpretation suffers (...)
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  23.  14
    Grace and the Secular.Daniel A. Rober - 2018 - Philosophy and Theology 30 (1):179-206.
    Charles Taylor indicates in A Secular Age his admiration for Henri de Lubac, Yves Congar, and other Catholic theologians associated with la nouvelle théologie. This essay reads de Lubac and Taylor on the secular, analyzing convergences as well as key differences. In particular, it argues that both underestimate the possibilities of political and liberation theologies. The concluding section puts de Lubac and Taylor in dialogue with forms of political theology that have been in dialogue with their work. The author argues (...)
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  24.  10
    Rawls’s Structural Response to Arbitrariness.Shlomo Dov Rosen - 2018 - Philosophy and Theology 30 (1):123-148.
    John Rawls, father of contemporary distributive justice, professed the metaphysical neutrality of his theory, and formulated an additional theory to support such neutrality generally. This article exposes Rawls’s own theological underpinnings concerning his conception of the moral arbitrariness of existence, and his structural dichotomous approach for engaging it. I show how both of his theories are reminiscent of Calvin, employing methods of bifurcation, and thus generating tensions within both the concept of justice and moral personality. I end with analysis of (...)
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  25.  13
    The Human and the Nothingness.Héctor Sevilla Godínez - 2018 - Philosophy and Theology 30 (1):207-233.
    The reader will find a proposal of anthropological conception derived from philosophically assuming nothingness. The intention of this article is to express nineteen concrete consequences derived from being a committed nihilist in the contemporary world. Among other things, the anthropological conception proposed along these lines is congruent with the fact that man is because of his own nothingness and can only believe that he knows, that he is hurled into the world, that his will is imaginary, and that he is (...)
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  26.  12
    Editor's Page.James South - 2018 - Philosophy and Theology 30 (1):269-271.
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  27.  11
    What Does St. Thomas Say Is the Matter in Aristotle’s ‘Health’?Erin Stackle - 2018 - Philosophy and Theology 30 (1):33-58.
    Two tasks are pursued here. One is to display the difference between hermeneutic commitments in commenting on Aristotle’s difficult metaphysical texts. The other is to begin rethinking an Aristotelian account of medical healing by considering in detail the connection between matter and the form of health in Metaphysics VII. This is carried out through the examination of two puzzles: one about the relation of parts to causes, the other about the relation of matter to articulation.
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  28.  15
    “Weak Thought” in the Face of Religious Violence.Tony Svetelj - 2018 - Philosophy and Theology 30 (1):235-254.
    Modern comprehension of religion and violence, particularly modern attitudes toward religious violence, is the main topic of this paper. Mainstream secularization theory states that religion triggers conflict, tension, oppression, violence, and even war. As a continuation of this theory, the “myth of religious violence” assumes that religion is intrinsically connected with terror. These two narratives provide no sufficient proof for their claim about the irrelevance of religion; nonetheless, these narratives are expressions of the human agent’s struggle in his/her search for (...)
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  29.  29
    Ethics and Morality in Cloning Technology.Michael Xiarhos - 2018 - Philosophy and Theology 30 (1):255-267.
    This article presents the ethical and moral changes traditional Christianity and Islam face regarding the developing technology of cloning. Using dystopian literature and film as discussion points, this article argues that there is conflict regarding the idea of the sanctity of all human life within Christian and Muslim doctrine and what value the life of a cloned human would retain. These issues are examined through the joint lenses of natural theology and natural knowledge.
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  30.  13
    The Classical Correspondence Theory of Truth and the God of Islam.Abbas Ahsan - 2018 - Philosophy and Theology 2 (30):275-297.
    One of the most intuitive concepts of truth is the classical correspondence theory of truth. Aside from the theoretical cogency and plausibility, this truth theory has two fundamental problems. I shall explore both of these problems. This will not be to reveal the problematic nature of the classical correspondence theory of truth itself, but to demonstrate the implications it has on Islam. I shall establish that the problems of this truth theory contribute in the failure to determine the truth of (...)
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