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  1.  13
    For the Love of God: Kant on Grace.Dennis Vanden Auweele - 2014 - International Philosophical Quarterly 54 (2):175-190.
    Most philosophers do not read Kant’s philosophy of religion as providing a foundation for Christianity, or even as in line with it. Recently, however, a number of so-called “affirmative Kantians” have argued that Kant’s philosophy of religion explicitly aims at recovering the spirit of Christianity. In this article I scrutinize this claim with regard to Kant’s conceptualization of “grace” as a supplement to his moral theory. Contrary to these “affirmative Kantians,” I argue that Kant’s account of grace stems from Kant’s (...)
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  2.  92
    The Lutheran Influence on Kant’s Depraved Will.Dennis Vanden Auweele - 2013 - International Journal for Philosophy of Religion 73 (2):117-134.
    Contemporary Kant-scholarship has a tendency to allign Kant’s understanding of depravity closer to Erasmus than Luther in their famous debate on the freedom of the will (1520–1527). While, at face value, some paragraphs do warrant such a claim, I will argue that Kant’s understanding of the radical evil will draws closer to Luther than Erasmus in a number of elements. These elements are (1) the intervention of the Wille for progress towards the good, (2) a positive choice for evil, (3) (...)
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  3.  93
    Atheism, Radical Evil, and Kant.Dennis Vanden Auweele - 2010 - Philosophy and Theology 22 (1/2):155-176.
    This paper investigates the link between (radical) evil and the existence of God. Arguing with contemporary atheist thinkers, such as Richard Dawkins and Victor Stenger, I hold that one can take the existence of evil as a sign of the existence of God rather than its opposite. The work of Immanuel Kant, especially his thought on evil, is a fertile source to enliven this intuition. Kant implicitly seems to argue that because man is unable to overcome evil by himself, there (...)
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  4.  24
    Kant on Religious Moral Education.Dennis Vanden Auweele - 2015 - Kantian Review 20 (3):373-394.
    While scholars are slowly coming to realize that Kants reflections on religion in parts II and III of Religion within the Boundaries of Mere Reason interpret religion specifically as one aspect of moral education, namely moral ascetics. After first clearly distinguishing between a cognitive and a conative aspect of moral education, I show how certain historical religious practices serve to provide the conative aspect of moral education. Kant defines this aspect of moral education as practices that render the human agent. (...)
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  5.  40
    The Poverty of Philosophy: Desmond’s Hyperbolic Gifts and Caputo’s Events.Dennis Vanden Auweele - 2013 - American Catholic Philosophical Quarterly 87 (3):411-432.
    Recently, William Desmond’s metaxological philosophy has been gaining popularity since it proposes a powerful counterweight to the dominance of deconstruction in certain areas of contemporary philosophy of religion. This paper serves to introduce Desmond’s philosophy and confront it with one specific form of Postmodern theology, namely John Caputo’s “weak theology.” Since Desmond’s philosophy is—while thought-provoking and refreshing—not well known, a substantial part of this paper is devoted to fleshing out its central concepts: perplexity, metaxology, and hyperbolic indirection. Afterwards, I argue (...)
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  6.  48
    Metaxological 'Yes' and Existential 'No': William Desmond and Atheism.Dennis Vanden Auweele - 2013 - Sophia 52 (4):637-655.
    This article explores and critically assesses the metaxological account of a philosophy of God professed by William Desmond. Postmodern reflection on the philosophy of God has a tendency to focus on the 'signs' of God and urges for a passive acceptance of these signs. Desmond argues, contrary to this tendency, for a mindful togetherness of philosophical activity and religious passivity. After exploring Desmond's thought on this topic, I move to assess his 'metaxological yes' to God as the agapeic origin from (...)
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  7.  22
    Arthur Schopenhauer: On the Fourfold Root of the Principle of Sufficient Reason and Other Writings. Edited, Introduced and Translated by David Cartwright, Edward Erdmann and Christopher Janaway.Dennis Vanden Auweele - 2013 - Philosophischer Literaturanzeiger 66 (2):206-208.
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  8.  19
    Arthur Schopenhauer: Parerga and Paralipomena. Short Philosophical Essays.Dennis Vanden Auweele - 2016 - Philosophischer Literaturanzeiger 69 (1):96-99.
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  9.  3
    Arthur Schopenhauer: The World as Will and Representation: Volume 1. Edited and Translated by Judith Norman, Alistair Welchman and Christopher Janaway. [REVIEW]Dennis Vanden Auweele - 2011 - Philosophischer Literaturanzeiger 64 (3):302-303.
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  10.  13
    Allen Wood, Songsuk Susan Hahn : The Cambridge History of Philosophy in the Nineteenth Century.Dennis Vanden Auweele - 2013 - Philosophischer Literaturanzeiger 66 (3):322-325.
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  11.  13
    Bernard Freydberg: A Dark History of Modern Philosophy.Dennis Vanden Auweele - 2018 - Philosophischer Literaturanzeiger 71 (3):315-317.
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  12. Christopher B. Barnett: Kierkegaard, Pietism and Holiness. [REVIEW]Dennis Vanden Auweele - 2011 - Philosophischer Literaturanzeiger 64 (2):195-197.
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  13.  22
    Comprehensive Commentary on Kant’s Religion Within the Bounds of Bare Reason. [REVIEW]Dennis Vanden Auweele - 2017 - British Journal for the History of Philosophy 25 (4):841-844.
  14.  13
    Jason M. Wirth: Schelling’s Practice of the Wild. Time, Art, Imagination.Dennis Vanden Auweele - 2016 - Philosophischer Literaturanzeiger 69 (3):281-284.
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  15.  25
    Kant and Schelling on the Ground of Evil.Dennis Vanden Auweele - 2019 - International Journal for Philosophy of Religion 85 (2):235-253.
    Schelling’s views of evil in Philosophical Inquiries into the Nature of Human Freedom is usually thought of as a radicalization of Kant’s argument for the propensity to evil in human nature in Religion within the Bounds of Mere Reason. In this paper, I argue that Kant does not provide a full transcendental deduction for the ground of evil in human nature because this would give a rational reason for there to be evil, Schelling provides a theological–metaphysical reconstruction of Kant’s argument (...)
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  16.  2
    Kantian Grace as Ethical Gymnastics.Dennis Vanden Auweele - 2017 - Con-Textos Kantianos 6:285-301.
    Kant’s concept of grace in Religion within the Bounds of Mere Reason is a difficult topic, exegetically speaking. Obviously enough, Kant subscribes positively to a notion of divine assistance. This appears awkward given his rationalist ethics rooted in personal autonomy. This has given cause to interpreters of Kant’s philosophy of religion – both early commentators and today – to read Kant’s account of grace is uniquely rationalist. This would make grace a rational expectation given personal commitment to good works. The (...)
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  17.  31
    Oliver Sensen : Kant on Moral Autonomy.Dennis Vanden Auweele - 2013 - Philosophischer Literaturanzeiger 66 (3):326-329.
  18.  17
    Richard Kearney, Jens Zimmermann : Reimagining the Sacred. Richard Kearney Debates God.Dennis Vanden Auweele - 2016 - Philosophischer Literaturanzeiger 69 (3):278-281.
  19.  47
    Schopenhauer on Religious Pessimism.Dennis Vanden Auweele - 2015 - International Journal for Philosophy of Religion 78 (1):53-71.
    Schopenhauer’s bifurcation between optimistic and pessimistic religions is made, so I argue here, by means of five criteria: to perceive of existence as punishment, to believe that salvation is not attained through ‘works’, to preach compassion so as to lead towards ascetics, to manifest an aura of mystery around religious doctrines and to, at some deep level, admit to the allegorical nature of religious creeds. By clearly showing what makes up the ‘pessimism’ of a ‘pessimistic religion’, Schopenhauer’s own philosophical pessimism (...)
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  20.  1
    The Ethics of a Pessimist.Dennis Vanden Auweele - 2019 - Philosophy Now 134:16-19.
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  21.  23
    The Enduring Relevance of Kant's Analysis of (Radical) Evil.Dennis Vanden Auweele - 2012 - Bijdragen 73 (2):121-142.
  22.  12
    The Voiding of Being, the Doing and Undoing of Metaphysics in Modernity.Dennis Vanden Auweele - forthcoming - Tandf: British Journal for the History of Philosophy:1-3.
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  23.  9
    The Voiding of Being, the Doing and Undoing of Metaphysics in Modernity.Dennis Vanden Auweele - forthcoming - British Journal for the History of Philosophy:1-3.
    William Desmond has come to be known over the last few decades as an important interlocutor in debates about the history of philosophy, metaphysics, philosophy of religion and aesthetics. His more...
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  24.  13
    Schopenhauer on Christ, Suffering and the Negation of the Will.Jonathan Head & Dennis Vanden Auweele - 2020 - International Journal of Philosophical Studies 28 (2):188-204.
    This paper seeks to illuminate Schopenhauer’s notion of the negation or denial of the will by investigating the figure of the saint within his philosophy. We argue that various discussions in Schop...
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  25.  13
    Nicholas D. More: Nietzsche’s Last Laugh.Dennis Vanden Auweele - 2014 - Philosophischer Literaturanzeiger 67 (4):379-381.
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