Results for 'Divine beauty'

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  1. An Argument From Divine Beauty Against Divine Simplicity.Matthew Baddorf - 2017 - Topoi 36 (4):657-664.
    Some versions of the doctrine of divine simplicity imply that God lacks really differentiated parts. I present a new argument against these views based on divine beauty. The argument proceeds as follows: God is beautiful. If God is beautiful, then this beauty arises from some structure. If God’s beauty arises from a structure, then God possesses really differentiated parts. If these premises are true, then divine simplicity is false. I argue for each of the (...)
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  2.  22
    Divine Beauty: The Aesthetics of Charles Hartshorne.Daniel A. Dombrowski - 2004 - Vanderbilt University Press.
    While considered by many as one of the greatest philosophers of religion and metaphysicians of the 20th century, Charles Hartshorne’s contributions to the study of aesthetics are perhaps the most neglected aspect of his extensive and highly nuanced thought. DIVINE BEAUTY offers the first detailed explication of Hartshorne’s aesthetic theory and its place within his theocentric philosophy.
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  3.  22
    The “Never Ending Poem”: Some Remarks on Dombrowski's Divine Beauty.Michael L. Raposa - 2010 - American Journal of Theology and Philosophy 31 (3):207-224.
    Just about a decade ago, at the very beginning of what has proven now to be a staggeringly long midlife crisis, I wrote a little book about the religious significance of boredom. (I think of this as yin to the yang of more commonplace considerations of the religious significance of beauty.) That book concluded with a brief meditation on “waiting,” in which I distinguished between waiting for meaning and the more proactively creative exercise of waiting on meaning. Daniel Dombrowski’s (...)
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  4.  15
    Divine Beauty: The Invisible Embrace.John O'Donohue - 2003 - Bantam.
    In such an unsheltered world, it may sound naive to suggest that this might be the moment to invoke and awaken beauty, yet this is exactly the claim that this ...
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  5.  17
    Divine Beauty: The Aesthetics of Charles Hartshorne, by Daniel A. Dombrowski: Book Reviews. [REVIEW]Hugo Meynell - 2009 - Heythrop Journal 50 (5):906-907.
  6.  14
    Daniel Dombrowski, Divine Beauty: The Aesthetics of Charles Hartshorne. [REVIEW]Randall Auxier - 2005 - Transactions of the Charles S. Peirce Society 41 (1):203-207.
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  7.  22
    Divine Beauty: The Aesthetics of Charles Hartshorne (Review).Randall E. Auxier - 2005 - Transactions of the Charles S. Peirce Society 41 (1):203-207.
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  8.  24
    Divine Beauty.Timothy Menta - 2005 - Process Studies 34 (1):141-143.
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  9.  5
    Divine Beauty: The Aesthetics of Charles Hartshorne. [REVIEW]Robert E. Innis - 2004 - Newsletter of the Society for the Advancement of American Philosophy 32 (98):64-67.
  10.  10
    Divine Beauty.Robert E. Innis - 2004 - Newsletter of the Society for the Advancement of American Philosophy 32 (98):64-67.
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  11.  23
    Divine Maximal Beauty: A Reply to Jon Robson.Mark Ian Thomas Robson - 2014 - Religious Studies 50 (2):199-215.
    In this article I reply to Jon Robson's objections to my argument that God does not contain any possible worlds. I had argued that ugly possible worlds clearly compromise God's beauty. Robson argues that I failed to show that possible worlds can be subject to aesthetic evaluation, and that even if they were it could be the case that ugliness might contribute to God's overall beauty. In reply I try to show that possible worlds are aesthetically evaluable by (...)
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  12. Divine Maximal Beauty: A Reply to Jon Robson.Mark Ian Thomas Robson - 2013 - Religious Studies (2):1-17.
    In this article I reply to Jon Robson's objections to my argument that God does not contain any possible worlds. I had argued that ugly possible worlds clearly compromise God's beauty. Robson argues that I failed to show that possible worlds can be subject to aesthetic evaluation, and that even if they were it could be the case that ugliness might contribute to God's overall beauty. In reply I try to show that possible worlds are aesthetically evaluable by (...)
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  13.  24
    Omni-Beauty as a Divine Attribute.Robson Jon - forthcoming - Religious Studies:1-21.
    : the claim that God is perfectly beautiful has played a key role within the history of a number of religious traditions. However, this view has received surprisingly little attention from philosophers of religion in recent decades. In this paper I aim to remedy this neglect by addressing some key philosophical issues surrounding the doctrine of divine beauty. I begin by considering how best to explicate the claim the God is perfectly beautiful before moving on to ask what (...)
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  14.  6
    The Divine Inspiration for Kant's Formalist Theory of Beauty.Robert Wicks - 2015 - Kant Studies Online 2015 (1).
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  15.  10
    “He Fathers-Forth Whose Beauty Is Past Change,” but “Who Knows How?”: Evolution and Divine Exemplarity.Andrew Davison - 2018 - Nova et Vetera 16 (4):1067-1102.
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  16.  53
    A Divine Intimation: Appreciating Natural Beauty.Kieran Matthew - 1997 - Journal of Value Inquiry 31 (1):77-95.
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  17.  34
    The Role of Beauty in Divine Worship.Sheridan Gilley, Dionysius the Areopagite, Francis Thompson & Joseph Ratzinger - 1998 - The Chesterton Review 24 (3):386-389.
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  18.  8
    The God Who Is Beauty: Beauty as a Divine Name in Thomas Aquinas and Dionysius the Areopagite. By Brendan Thomas Sammon. Pp. Ix, 391, Cambridge, James Clarke, 2014, $44.00. [REVIEW]Patrick Madigan - 2016 - Heythrop Journal 57 (2):371-372.
  19.  3
    The Divine Proportion: A Study in Mathematical Beauty[REVIEW]Harold J. McWhinnie - 1972 - Journal of Aesthetic Education 6 (3):123.
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  20. Describing Gods: An Investigation of Divine Attributes.Graham Oppy - 2014 - Cambridge University Press.
    This book begins with a careful taxonomy of divine attributes. It continues with detailed examinations of: divine infinity; divine simplicity; divine perfection; divine necessity; omnipotence; omniscience; divine goodness; divine beauty; divine fundamentality; divine will; divine freedom; etc.
     
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  21. Beauty.Jennifer A. McMahon - 2019 - Oxford Bibliographies Online: Philosophy.
    This is an 18,500 word bibliography of philosophical scholarship on Beauty which was published online in the Oxford Bibliographies Online. The entry includes an Introduction of 800 words, 21 x 400-word sub-themes and 168 annotated references. INTRODUCTION Philosophical interest in beauty began with the earliest recorded philosophers. Beauty was deemed to be an essential ingredient in a good life and so what it was, where it was to be found and how it was to be included in (...)
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  22. Beauty.Jennifer A. McMahon - 2007 - In Berys Gaut & Dominic Lopes (eds.), The Routledge Companion to Aesthetics. Routledge. pp. 307-319.
    Beauty is evil, a surreptitious diversion of earthly delights planted by the devil, according to the third century theologian-philosopher Tertullian. Beauty is a manifestation of the divine on earth, according to another third century philosopher, Plotinus. Could these two really be talking about the same thing? That beauty evokes an experience of pleasure is probably the only point on which all participants in the continuing debate on beauty agree. But what kinds of pleasure one considers (...)
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  23.  80
    The Divine Spirit as Causal and Personal.Thomas Jay Oord - 2013 - Zygon 48 (2):466-477.
    Theists in general and Christians in particular have good grounds for affirming divine action in relation to twenty-first-century science. Although humans cannot perceive with their five senses the causation—both divine and creaturely—at work in our world, they have reasons to believe God acts as an efficient, but never sufficient, cause in creation. The essential kenosis option I offer overcomes liabilities in other kenosis proposals, while accounting for a God who acts personally, consistently, persuasively, and yet in diversely efficacious (...)
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  24.  33
    La belleza del mundo es la belleza de Dios (El núcleo estético del Irfán de Ibn'Arabi) Iª parte.José Miguel Puerta Vílchez - 2000 - Anales Del Seminario de Historia de la Filosofía 17:77.
    We will intend to evaluate, throughout the two consecutive parts of this study, which is to be considered the status at the very same time hierophanical and cosmological, ontological and anthropological, that dic notion of Beauty invests in te speculative misticism of the anda lusian Muhy¡ al-Din lbn `Arab¡ (1165-1240), known as well as "the gre Este articulo es la ponencia presentada en el Seminario Muhy¡ al-Din ¡bn Arabí -Mawláná faMí al-Din Balji(Mowlavi/ RflmiJ. Das fuentes clásicas para el estudio (...)
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  25.  47
    Emergentism, Perspectivism, and Divine Pathos.Donald A. Crosby - 2010 - American Journal of Theology and Philosophy 31 (3):196-206.
    In his book Divine Beauty: The Aesthetics of Charles Hartshorne, Daniel A. Dombrowski performs a welcome service by bringing into clear focus a large number of the extensive writings of Hartshorne and relating them to the topic of aesthetics.1 In so doing, he shows how central Hartshorne’s analysis of aesthetic experience is to various aspects of his thought, including but by no means restricted to his views on the nature of art and the place of the arts in (...)
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  26.  37
    Divine Glory in a Darwinian World.Christopher Southgate - 2014 - Zygon 49 (4):784-807.
    Faced with the ambiguities of this world, in which ugliness and suffering co-exist with beauty, the article rejects the attribution of disvalues to a Fall-event. Instead it faces God's involvement even in violence and ugliness. It explores the concept of divine glory, understood principally as a sign of the divine reality. This includes both the great theophanies of the Hebrew Bible and Jesus’ glorification in his Passion and Crucifixion. It then considers the contemplation of the natural world, (...)
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  27.  12
    Divine Teaching and the Way of the World: A Defense of Revealed Religion.Samuel Fleischacker - 2011 - Oxford University Press.
    Introduction -- Part I. The way of the world I: truth -- Introductory -- Truth in the state of nature -- Socialized truth -- Experts and authorities -- Part II. The way of the world II: ethics -- Introductory -- Application -- Motivation -- Transformation -- Teleology -- Part III. Beyond the way of the world: worth -- Dissolving the question -- Dismissing the question -- Worth as attached to specific activities -- Worth as attached to general features of life (...)
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  28.  20
    Beauty in the Eyes of God. Byzantine Aesthetics and Basil of Caesarea.Anne Karahan - 2012 - Byzantion 82:165-212.
    The quintessence of Byzantine faith is the twofold identification of the God-Man. Yet, the image of God Jesus Christ and the transcendent Trinity is a one-God concept. Inevitability, I argue Byzantine aesthetics had to recognize God as both anthropomorphous and divine. Since, omission of God’s divinity would verify God as divisible. In line with apophatic theology, Byzantine aesthetics used non-categorizations and non-identifications, what I denominate meta-images, to teach about God’s divinity and that God is. Since 'holy' equals right manner (...)
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  29.  13
    Deifying Beauty. Toward the Definition of a Paradigm for Byzantine Aesthetics.Ernesto Sergio Mainoldi - 2018 - Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 11 (1):13-29.
    Moving from the problem of defining how medieval speculation conceived the aesthetic dimension of art, this essay purposes an insight into the aspects that describe the peculiarity of the Byzantine conception of beauty and art. Surpassing the noetic perspective established by Platonic thought – shared also by Western medieval philosophy – according to which beauty is an intelligible model subsisting in itself as an autonomous entity, the Byzantine proper vision conceives beauty as a divine energy. The (...)
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  30.  17
    The Experience of Beauty: Hugh and Richard of St. Victor on Natural Theology.Ritva Palmén - 2016 - Journal of Analytic Theology 4:234-253.
    In this paper, I will argue that the Twelfth Century spiritually -oriented texts present an important, but often neglected instance of natural theology. My analysis will show that in the texts of Hugh of St. Victor and his student Richard of St. Victor we find a Christian Neo-Platonist variant of natural theology. The elements of natural theology form a central part of their larger spiritual programmes, which in turn are meant to guide the human being in her ascent into (...) realities and thereby offer immediate experience of the presence of God. I will give special attention to Hugh’s treatise _De Tribus Diebus_, as it explores both the manifestations of the Trinity in the created world as well as the beauty of all created objects. Hugh’s account will be supplemented by an exposition of Richard’s idea of experience as a vital means for all knowing. (shrink)
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  31.  9
    Beauty within the pseudo-dyonisian rythm of the procession/conversion.Filipa Afonso - 2010 - Trans/Form/Ação 33 (2):1-10.
    In the scope of Medieval Metaphysics, «beauty» has been pondered as an ambiguous concept: either attributed to God, or to the World. The aim of this article is to clarify the meaning of this ambiguity within the philosophy of the Pseudo-Dionysius the Areopagite. If, therefore, the concept of «beauty» is primarily withdrawn from its sensible and mundane feature in order to be appropriated to the divine nature, it is secondly apposed to creation itself so that it may (...)
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  32.  11
    Being and the Good: Maimonides on Ontological Beauty.Diana Lobel - 2011 - Journal of Jewish Thought and Philosophy 19 (1):1-45.
    Maimonides expresses the view that being is goodness; evil is a deprivation of being and goodness. This view is prominent in Neoplatonism but has strong roots in Aristotle as well. While Maimonides problematizes moral language of good and evil, he makes use of an ontological sense of Necessary Existence as the absolute good. Plotinus wrote that beings are the beautiful. Avicenna adds that the pure good is Necessary Existence, which is free of deficiency, as it has no possibility of lacking (...)
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  33. The Divine and the Human.Nikolai Berdiaev & R. M. French - 1949 - Geoffrey Bles.
    An undevout meditation: the crisis of Christianity: critique of Revelation -- The dialectic of the divine and the human in German thought: the significance of Nietzsche: the dialectic of the doctrine of the trinity -- Development and newness -- Fear -- Suffering -- Evil -- War -- Manhood -- Spirituality -- Beauty -- Immortality -- Messianism and history -- Religion of the spirit: a devout meditation -- The end of things and the new aeon -- Principal works of (...)
     
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  34. Sufi Aesthetics: Beauty, Love, and the Human Form in the Writings of Ibn 'Arabi and 'Iraqi.Cyrus Ali Zargar - 2011 - University of South Carolina Press.
    Perception according to Ibn 'Arabi: God in forms -- Perception according to 'Iraqi: witnessing and divine self-love -- Beauty according to Ibn 'Arabi and 'Iraqi: that which causes love -- Ibn 'Arabi and human beauty: the school of passionate love -- 'Iraqi and the tradition of love, witnessing, and shahidbazi -- The amorous lyric as mystical language: union of the sacred and profane.
     
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  35. The Theistic Argument From Beauty: A Philonian Critique.Ribeiro Brian - 2013 - European Journal for Philosophy of Religion 5 (3):149--158.
    In this paper I consider an understudied form of the design argument which focuses on the beauty of the natural world and which argues, on that basis, that the world requires a divine Artist in order to explain its beauty. Against this view, one might raise a question concerning the beauty of, and in, this divine Artist. What explains the divine beauty? This kind of explanatory regress objection is exactly like that used by (...)
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  36.  5
    The Divine Feeling: The Epistemic Function of Erotic Desire in Plato’s Theory of Recollection.Laura Candiotto - forthcoming - Philosophia:1-18.
    In the so-called “erotic dialogues”, especially the Symposium and the Phaedrus, Plato explained why erotic desire can play an epistemic function, establishing a strong connection between erotic desire and beauty, “the most clearly visible and the most loved” among the Ideas. Taking the erotic dialogues as a background, in this paper I elucidate Plato’s explanation in another context, the one of the Phaedo, for discussing the epistemic function of erotic desire in relation to the deficiency argument and the affinity (...)
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  37.  35
    The Sleeping Beauty[REVIEW]F. A. - 1956 - Review of Metaphysics 9 (3):518-518.
    A fluent essay in contemporary Kulturkritik, flexibly but not always happily strung to the interpretation of a fairy tale. The author submits, drawing extensively upon Marcel and Buber, that nostalgia, homesickness, is the characteristic moral sentiment of our time. As an index and reminder of man's want of a true present, and especially as a potential signpost to its recovery, nostalgia holds out promise. It is suggested--at odds with a Humanism such as Sartre's, and with Heideggerian "waiting"--that true presence, whether (...)
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  38.  51
    Aesthetics and Ethics: Jonathan Edwards and the Recovery of Aesthetics for Religious Ethics.Roland A. Delattre - 2003 - Journal of Religious Ethics 31 (2):277 - 297.
    This is a tricentennial riff on the Edwardsean idea that beauty is both the first principle of being and the distinguishing perfection of God. What is really distinctive about Edwards's view of beauty is that it is an ontological reality and consists in joyfully bestowing being and beauty more than in being beautiful, in creative and beautifying activity more than in being beautiful. Edwards was also a pioneer in the way he envisaged a lively universe created by (...)
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  39.  38
    Can We Inhabit the Moral Universe of Dante's Divine Comedy?B. Horne - 2003 - Studies in Christian Ethics 16 (1):61-71.
    This paper maintains that, for all his ethical interests, his philosophical and theological essays, political treatises and linguistic studies, Dante was primarily a poet; a poet who, moreover, believed that poetry could change the world, and that the Comedy must be read, first, as a poem. This is not a trivial point, because the Comedy remains a text that is endlessly fascinating to philosophers and theologians as well as moralists who read it for its philosophy, theology and ethics and who (...)
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  40.  15
    The Unity and Beauty of the World.George Santayana & Paul Grimley Kuntz - 1966 - Review of Metaphysics 19 (3):425 - 440.
    Although Santayana insisted that his book on Hermann Lotze was merely a journeyman's task imposed upon him by his master Josiah Royce, the evidence of the text is otherwise. Santayana is warmly engaged not only in refuting Royce's absolutism, he is also giving the first expression to his own aesthetic naturalism. Santayana uses Lotze's pluralistic system to rebuke his teacher's monism, particularly when the unity of the world is interpreted as the adventures of a single mind and everything that happens (...)
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  41. The Divine Enhancement of Earthly Beauties : The Hellenic and Platonic Traditiion.A. Hilary Armstrong - 1987 - In Herbert Edward Read & A. H. Armstrong (eds.), On Beauty. Spring Publications.
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  42.  14
    The Philosophy of Jonathan Edwards: A Study in Divine Semiotics.Stephen H. Daniel - 1994 - Indiana University Press.
    An examination of Edwards’ ontology and his ideas on creation, God, sin, freedom, virtue, and beauty.
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  43. Buddhism, Beauty, and Virtue.David Cooper - 2017 - In Kathleen J. Higgins, Shakirsaeed Shakirsaeed & Sonia Sonia (eds.), Artistic Visions and the Promise of Beauty,. Dordrecht: Springer. pp. 123-138.
    The chapter challenges hyperbolic claims about the centrality of appreciation of beauty to Buddhism. Within the texts, attitudes are more mixed, except for a form of 'inner beauty' - the beauty found in the expression of virtues or wisdom in forms of bodily comportment. Inner beauty is a stable presence throughout Buddhist history, practices, and art.
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  44.  32
    John Muir as a Guide to Education in Environmental Aesthetics. Wattles - 2013 - Journal of Aesthetic Education 47 (3):56.
    How shall we expand our appreciation of the beauties of nature? One set of resources for this project is the writings of John Muir (1838–1914). At the age of eleven, Muir came with family from Scotland to the United States, where, after working on family farms and taking a few science courses at the University of Wisconsin, he set forth on wide-ranging travels that led him to Yosemite in eastern California. My First Summer in the Sierra records his life-changing discovery. (...)
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  45.  33
    Nature Godly and Beautiful: The Iconic Earth.Bruce Foltz - 2001 - Research in Phenomenology 31 (1):113-155.
    Rooted in a tradition of thought and spirituality akin to, yet other than, the onto-theology of the Latin West, the aesthetico-theological experience of the Byzantine icon can help articulate aesthetic and numinous elements of our relation to nature that environmental philosophy should no longer ignore. In contrast to the technical mastery of the natural in Western art inaugurated by the Renaissance, itself related to the emerged technological mastery of nature in the late Middle Ages, the iconic sensibility characteristic of the (...)
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  46. Das Bild und die Wahrheit: Zu Platons Symposion: Image and Truth: On Plato’s Symposium.Günter Figal - 2003 - Prolegomena 2 (2):157-166.
    The article explores the relation of Plato’s criticism of poetry in Politeia to a seemingly unusual fact that one of his most important dialogues the Symposium is essentially a poetic work, and not a philosophical one. The analysis and the interpretation of the dialogue’s content show that philosophy is concealed in it, that is, presented in its absence. Socratic dialogue-dialectical mode of argumentation constitutes only a transitory episode in the totality of the work, whereas the rest of the content is (...)
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  47. L'esthétique théologique comme esthétique fondamentale chez Hans Urs von Balthasar.Vincent Holzer - 1997 - Recherches de Science Religieuse 85 (4):557-588.
    Balthasar a acquis la réputation d'un théologien de la Beauté du divin. C'est en phénoménologue qu'il conçoit l'expérience esthétique : comment réussit-il à en faire le fondement d'une théologie esthétique ? « Dieu par lui-rnême a pris une figure » : telle est l'expression centrale de cette esthétique. Elle est influencée au plan théologique par la conception de la Révélation chez Karl Barth : le croire est corrélatif au voir ; et d'autre part au plan philosophique, par le concept de (...)
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  48.  24
    Religious Experience and Special Divine Action.Amber Griffioen - 2017 - The Special Divine Action Project.
    This micro-summary and extended overview for the Special Divine Action Project discusses the connection between divine action and religious experience.
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  49. Classical Mechanics Is Lagrangian; It Is Not Hamiltonian.Erik Curiel - 2014 - British Journal for the Philosophy of Science 65 (2):269-321.
    One can (for the most part) formulate a model of a classical system in either the Lagrangian or the Hamiltonian framework. Though it is often thought that those two formulations are equivalent in all important ways, this is not true: the underlying geometrical structures one uses to formulate each theory are not isomorphic. This raises the question of whether one of the two is a more natural framework for the representation of classical systems. In the event, the answer is yes: (...)
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  50. Sleeping Beauty and the Dynamics of de Se Beliefs.Christopher J. G. Meacham - 2008 - Philosophical Studies 138 (2):245-269.
    This paper examines three accounts of the sleeping beauty case: an account proposed by Adam Elga, an account proposed by David Lewis, and a third account defended in this paper. It provides two reasons for preferring the third account. First, this account does a good job of capturing the temporal continuity of our beliefs, while the accounts favored by Elga and Lewis do not. Second, Elga’s and Lewis’ treatments of the sleeping beauty case lead to highly counterintuitive consequences. (...)
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