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Christopher J. Insole [24]Christopher Insole [20]Christopher James Insole [1]
  1.  59
    Seeing Off the Local Threat to Irreducible Knowledge by Testimony.Christopher J. Insole - 2000 - Philosophical Quarterly 50 (198):44-56.
  2.  52
    The Irreducible Importance of Religious Hope in Kant's Conception of the Highest Good.Christopher Insole - 2008 - Philosophy 83 (3):333-351.
    Kant is clear that the concept of the 'highest good' involves both a demand, that we follow the moral law, as well as a promise, that happiness will be the outcome of being moral. The latter element of the highest good has troubled commentators, who tend to find it metaphysically extravagant, involving, as it does, belief in God and an afterlife. Furthermore, it seems to threaten the moral purity that Kant demands: that we obey the moral law for its own (...)
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  3.  50
    Intellectualism, Relational Properties and the Divine Mind in Kant's Pre-Critical Philosophy.Christopher Insole - 2011 - Kantian Review 16 (3):399-427.
    I demonstrate that the pre-Critical Kant is essentialist and intellectualist about the relational properties of substances. That is to say, God can choose whether or not to create a substance, and whether or not to connect this substance with other substances, so as to create a world: but God cannot choose what the nature of the relational properties is, once the substance is created and connected. The divine will is constrained by the essences of substances. Nonetheless, Kant considers that essences (...)
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  4.  18
    Kant's Transcendental Idealism, Freedom and the Divine Mind1.Christopher J. Insole - 2011 - Modern Theology 27 (4):608-638.
    Without denying the importance of a range of independent epistemic and metaphysical considerations, I argue that there is an irreducibly theological dimension to the emergence of Kant's transcendental idealism. Creative tasks carried out by the divine mind in the pre‐critical works become assigned to the human noumenal mind, which is conceived of as the source of space, time and causation. Kant makes this shift in order to protect the possibility of transcendental freedom. I show that Kant has significant theological difficulties (...)
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  5. The Realist Hope: A Critique of Anti-Realist Approaches in Contemporary Philosophical Theology.Christopher J. Insole - 2009 - Ars Disputandi 9:1566-5399.
     
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  6.  37
    A Thomistic Reading of Kant's Groundwork of the Metaphysics of Morals: Searching for the Unconditioned.Christopher J. Insole - 2015 - Modern Theology 31 (2):284-311.
  7.  31
    Against Radical Orthodoxy: The Dangers of Overcoming Political Liberalism.Christopher J. Insole - 2004 - Modern Theology 20 (2):213-241.
    The article considers the critique of political liberalism offered by the Radical Orthodoxy movement. The first part deals with the claim that the underlying framework for the “secular” human condition ‐which would include political liberalism‐ is ontological violence and ethical nihilism.The second part of the article deals with the charge that liberalism leads to a social atomism and individualism which can be overcome with the help of a participatory‐analogical theology. I consider the invocation to unity, participation and transformation to be (...)
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  8.  46
    Kant’s Transcendental Idealism and Newton’s Divine Sensorium.Christopher Insole - 2011 - Journal of the History of Ideas 72 (3):413-436.
  9.  48
    Two Conceptions of Liberalism: Theology, Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke.Christopher J. Insole - 2008 - Journal of Religious Ethics 36 (3):447-489.
    Constitutional liberal practices are capable of being normatively grounded by a number of different metaphysical positions. Kant provides one such grounding, in terms of the autonomously derived moral law. I argue that the work of Edmund Burke provides a resource for an alternative construal of constitutional liberalism, compatible with, and illumined by, a broadly Thomistic natural law worldview. I contrast Burke's treatment of the relationship between truth and cognition, prudence and rights, with that of his contemporary, Kant. We find that (...)
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  10.  5
    ‘Kierkegaard’: A Reasonable Fideist?Christopher Insole - 1998 - Heythrop Journal 39 (4):363-378.
    The task I set myself is to identify whether Climacus is an extreme or moderate fideist, and to go on to evaluate how convincing or persuasive I find Climacus' position. Separating metaphysical and epistemological fideism, I spend the first section of the article denying that Climacus is a ‘metaphysical fideist’. This involves looking at the notion of ‘truth as subjectivity’. I will claim that in expounding this notorious maxim Climacus can be seen as expressing something almost trivially obvious and/or something (...)
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  11.  11
    “Beyond Glass Doors . . . The Sun No Longer Shining”: English Platonism and the Problem of Self‐Love in the Literary and Philosophical Work of Iris Murdoch1. [REVIEW]Christopher J. Insole - 2006 - Modern Theology 22 (1):111-143.
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  12.  17
    Anthropomorphism and the Apophatic God.Christopher Insole - 2001 - Modern Theology 17 (4):475-483.
  13.  28
    Why John Hick Cannot, and Should Not, Stay Out of the Jam Pot.Christopher J. Insole - 2000 - Religious Studies 36 (1):25-33.
    John Hick uses a distinction between the formal and the substantial properties of the Real an sich, the noumenal God. Hick claims that substantial properties, such as 'being good' or 'being personal', cannot be ascribed to the Real an sich. On the other hand, according to Hick, formal properties -- such as 'being such that none of our concepts apply' -- can be predicated of the Real an sich. I argue, first of all, that many of the properties Hick ascribes (...)
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  14.  23
    Gordon Kaufman and the Kantian Mystery.Christopher J. Insole - 2000 - International Journal for Philosophy of Religion 47 (2):101-119.
  15.  73
    Book Review: Church, State and Civil Society. [REVIEW]Christopher J. Insole - 2005 - Studies in Christian Ethics 18 (3):144-147.
  16.  25
    The Truth Behind Practices: Wittgenstein, Robinson Crusoe and Ecclesiology.Christopher J. Insole - 2007 - Studies in Christian Ethics 20 (3):364-382.
    The Wittgensteinian claim that meaning is immanent to 'practices', influential in contemporary theology, is capable of two readings: the first takes `practice' to refer to the social activities of actual communities; the second implies no more than a way of going on that is in principle communicable. The first reading is palpably unattractive, both philosophically and exegetically; the second reading is much less ambitious, providing a plausible critique of empiricist theories of meaning. I suggest that it is the first implausible (...)
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  17.  8
    Conversation Between Jennifer Herdt and Christopher Insole.Jennifer A. Herdt & Christopher Insole - 2021 - Studies in Christian Ethics 34 (3):283-289.
    This is a conversation held at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law, hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. The conversation covers the claim made by Insole that Kant believes in God, but is not a Christian, the way in which reason itself is divine for Kant, and the suggestion that reading Kant can open up new possibilities for dialogue (...)
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  18.  44
    A Metaphysical Kant: A Theological Lingua Franca?Christopher Insole - 2012 - Studies in Christian Ethics 25 (2):206-214.
    I track a strand of intellectualist theology, running from Kant’s pre-critical into his critical work, whereby the divine will is constrained in its creative activity by the divine understanding. I suggest that Kant’s intellectualist theology continues to do important work in his mature conception of transcendental idealism, transcendental freedom and autonomy. I consider briefly how this might impact upon theological ethics, particularly in relation to the conflict between Kantian secularists and religious believers. I conclude by asking whether Kant’s intellectualist theology—with (...)
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  19.  6
    Author’s Reflections on the Responses and Questions From the Book Launch.Christopher Insole - 2021 - Studies in Christian Ethics 34 (3):298-306.
    This is the author’s reflections on formal responses, and a discussion, which took place at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law, hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. Topics covered include: the aesthetic properties of Kant’s philosophy, the difference between the received Kant and the textual Kant, the theological hostility to Kant, Insole’s claim that Kant believes in God, but (...)
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  20.  8
    A Wittgensteinian Philosophy of Religion – or a Philosophy of Wittgensteinian Religion?Christopher Insole - 1998 - Heythrop Journal 39 (2):148–157.
    I evaluate the plausibility of how broadly ‘Wittgensteinian’ approaches to the philosophy of religion: looking in the first half of the essay at the account such approaches give of the meaning of religious utterances, and in the second half at the account given of the required justification for believing such utterances. As regards the meaning of religious utterances I distinguish weak and strong Wittgensteinian theses, supporting the former but refuting the latter. Turning to Wittgensteinian approaches to the justification of religious (...)
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  21.  6
    A Wittgensteinian Philosophy of Religion – or A Philosophy of Wittgensteinian Religion?Christopher Insole - 1998 - Heythrop Journal 39 (2):148-157.
    I evaluate the plausibility of how broadly ‘Wittgensteinian’ approaches to the philosophy of religion: looking in the first half of the essay at the account such approaches give of the meaning of religious utterances, and in the second half at the account given of the required justification for believing such utterances. As regards the meaning of religious utterances I distinguish weak and strong Wittgensteinian theses, supporting the former but refuting the latter. Turning to Wittgensteinian approaches to the justification of religious (...)
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  22.  23
    Belief in God: An Introduction to the Philosophy of Religion T.J. Mawson Oxford: Oxford University Press, 2005.Christopher Insole - 2008 - Philosophy 83 (1):133-137.
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  23. Book Review: John E. Hare, God and Morality: A Philosophical History (Malden, MA: Blackwell, 2007). Vi + 309 Pp. 45 (Hb), ISBN 978-0-631-23607-. [REVIEW]Christopher J. Insole - 2010 - Studies in Christian Ethics 23 (1):93-97.
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  24.  34
    Concluding Remarks.Christopher Insole - 2012 - Studies in Christian Ethics 25 (2):269-272.
    I suggest some ways in which a certain type of ‘post-foundationalism’ has had a deleterious effect in theological ethics. Much ‘post-foundationalism’ is in truth still foundationalism, albeit less reflective and more permissive, leading to a balkanised plethora of foundationalist systems. Although Wittgenstein is critical of foundationalism, it is by applying Wittgensteinian insights that we are able to avoid some of the reductive and unipolar thinking that has characterised some recent theological discussion.
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  25. Free Belief: The Medieval Heritage in Kant’s Moral Faith.Christopher J. Insole - 2019 - Journal of the History of Philosophy 57 (3):501-528.
    kant famously rules out the possibility of any knowledge of God’s existence or non-existence.1 In denying the possibility of knowledge about God, Kant departs from his rationalist sources, and from his own earlier position. Leibniz, Wolff, Locke, Crusius, Meier, and Baumgarten all assert that we can have knowledge of the existence and properties of God.2 Although he finds that there is an absence of evidence sufficient for knowledge about God’s existence, or non-existence, this is not, for Kant, a disordered or (...)
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  26. Fergusson, Church, State and Civil Society.Christopher J. Insole - 2005 - Studies in Christian Ethics 18 (3):144.
  27.  17
    Ian Markham's Critical Realism.Christopher Insole - 2000 - Heythrop Journal 41 (3):318–326.
    Book reviewed in this article:Ian Markham's, Critical Realism.
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  28.  6
    Ian Markham's Critical Realism.Christopher Insole - 2000 - Heythrop Journal 41 (3):318-326.
    Book reviewed in this article:Ian Markham's, Critical Realism.
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  29.  13
    John Hick Dialogues in the Philosophy of Religion. (Basingstoke: Palgrave, 2001). Pp. IV+217. £15.99 (Pbk).Christopher Insole - 2003 - Religious Studies 39 (1):111-121.
  30.  12
    John Hick Dialogues in the Philosophy of Religion. . Pp. Iv+217. £15.99.Christopher Insole - 2003 - Religious Studies 39 (1):111-121.
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  31.  33
    ‘Kierkegaard’: A Reasonable Fideist?Christopher Insole - 1998 - Heythrop Journal 39 (4):363–378.
    The task I set myself is to identify whether Climacus is an extreme or moderate fideist, and to go on to evaluate how convincing or persuasive I find Climacus' position. Separating metaphysical and epistemological fideism, I spend the first section of the article denying that Climacus is a ‘metaphysical fideist’. This involves looking at the notion of ‘truth as subjectivity’. I will claim that in expounding this notorious maxim Climacus can be seen as expressing something almost trivially obvious and/or something (...)
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  32.  34
    Kant and the Creation of Freedom: A Response to Terry Godlove.Christopher J. Insole - 2014 - International Journal for Philosophy of Religion 76 (2):111-128.
    In his review of my book, Terry Godlove raises some robust objections to the exegesis of Kant that I present in my recent book, Kant and the Creation of Freedom: a Theological Problem (Oxford/New York: Oxford University Press, 2013). I respond to these criticisms in this article. Properly to locate Godlove’s exegetical objections, I dedicate the first section to setting out the arc of the argument I trace. I then set out and treat in turn Godlove’s main objections to my (...)
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  33. Kant and the Creation of Freedom: A Theological Problem.Christopher J. Insole - 2013 - Oxford University Press UK.
    Kant actively struggles with the problem of how to conceive of God's creative action in relation to human freedom. He comes to the view that human freedom can only be protected if God withdraws in certain ways from the created world. The two pillars of Kant's mature philosophy - transcendental idealism and freedom - are in part shaped and motivated by Kant's need to provide a solution to his theological problem. The medieval and early modern theological tradition conceives of divine (...)
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  34. Kant and the Divine: From Contemplation to the Moral Law.Christopher J. Insole - 2020 - Oxford University Press.
    The philosopher Kant is a key thinker in shaping our contemporary concept of morality, freedom, and happiness. This book argues that Kant believes in God, but that he is not a Christian, and that this opens up an important and neglected dimension of Western Philosophy.
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  35.  3
    Kant, Divinity and Autonomy.Christopher J. Insole - 2019 - Studies in Christian Ethics 32 (4):470-484.
    I suggest that in Kant’s conception of autonomy, we have a faithful variant of a perennial philosophical conception of divinity, distinctively re-configured by Kant’s own preoccupations and system, but still recognisably oriented around some philosophical conceptions of the divine, which have their origins in deep classical wells, with dreams and memories of thought-thinking-itself, and joyously diffusing itself, generating plenitude and harmony. If this is correct, then we might find that the most interesting dialogue in the realm of ‘public theology’ is (...)
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  36.  13
    Kant on Christianity, Religion and Politics: Three Hopes, Three Limits.Christopher J. Insole - 2016 - Studies in Christian Ethics 29 (1):14-33.
    This article makes two key claims in succession. First of all, Kant’s own religious hope is significantly and studiedly distanced from the traditions of Christianity that he would have received, in ways that have not yet been fully, or widely, appreciated. Kant makes an ideal moral community the object of our religious hopes, and not the transcendent God of the tradition. Secondly, Kant nonetheless has a notion of transcendence at play, but in a strikingly different key to traditional Christianity. Both (...)
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  37.  16
    Kant’s Religion Within the Boundaries of Mere Reason: A Commentary by James J. DiCenso.Christopher Insole - 2014 - Journal of the History of Philosophy 52 (4):849-850.
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  38.  5
    No Title Available: Reviews.Christopher Insole - 2008 - Philosophy 83 (1):133-137.
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  39.  38
    Speech and Theology: Language and the Logic of Incarnation. [REVIEW]Christopher J. Insole - 2005 - Religious Studies 41 (2):233-237.
  40. Two Concepts of Liberalism: Creation, Voluntarism and Politics in the Thought of Immanuel Kant and Edmund Burke.Christopher Insole - forthcoming - Modern Theology.
  41.  21
    The Worship of Freedom: Negative and Positive Notions of Liberty in Philosophy of Religion and Political Philosophy.Christopher J. Insole - 2004 - Heythrop Journal 45 (2):209–226.
  42.  10
    The Worship of Freedom: Negative and Positive Notions of Liberty in Philosophy of Religion and Political Philosophy.Christopher J. Insole - 2004 - Heythrop Journal 45 (2):209-226.
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  43.  15
    Why Anti‐Realism Breaks Up Relationships.Christopher J. Insole - 2002 - Heythrop Journal 43 (1):20–33.
    Some theologians are inclined to regard realism with hostility or indifference. I do not present an argument for realism, but for why realism matters, and what is at stake.First of all, I separate the heart of realism from gratuitous doctrines which are too often associated with it. Religious realism is the claim that truth is independent of our beliefs about truth, and that we can in principle hope to have true beliefs about God. Realism is not intrinsically concerned with the (...)
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  44.  4
    Why Anti‐Realism Breaks Up Relationships.Christopher J. Insole - 2002 - Heythrop Journal 43 (1):20-33.
    Some theologians are inclined to regard realism with hostility or indifference. I do not present an argument for realism, but for why realism matters, and what is at stake.First of all, I separate the heart of realism from gratuitous doctrines which are too often associated with it. Religious realism is the claim that truth is independent of our beliefs about truth, and that we can in principle hope to have true beliefs about God. Realism is not intrinsically concerned with the (...)
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