Results for 'Meaning (Philosophy Christianity'

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  1.  18
    The Limits of Meaning: Case Studies in the Anthropology of Christianity.Matthew Eric Engelke & Matt Tomlinson (eds.) - 2006 - Berghahn Books.
    Meaning, Anthropology, Christianity Matt Tomlinson & Matthew Engelke The Uses of Meaning As Stanley Tambiah once said, "the various ways 'meaning' is ...
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  2.  4
    Aspects of the Connection Between Judaism and Christianity in Franz Rosenzweig's Philosophy.Sandu Frunza - 2007 - Journal for the Study of Religions and Ideologies 6 (18):181-205.
    The novelty in Rosenzweig’s new ways of thinking lies in the fact that, unlike the traditional view, in his thought philosophy is the discipline containing a subjective element, whereas religion is more objective since it is founded on revelation. These complementary differences help the philosopher rethink Judaism and Jewish identity in the context of the spiritual crisis of the secularized Judaism of his time. Starting with the analysis of this reconstruction of philosophy, this text attempts to present a balanced perspective (...)
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  3. Christian Philosophy and the Meaning of History.H. Dooyeweerd - 1996
     
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  4.  19
    Process Philosophy and the Question of Life's Meaning.Delwin Brown - 1971 - Religious Studies 7 (1):13 - 29.
    Recent discussions, principally among analytic philosophers, concerning the meaning and the validity of the ‘question of life's meaning’ are significant in several ways. They indicate how analytic philosophy, long charged with sterility, can clarify deeply human questions. They suggest useful avenues of discussion between the analysts and the existentialists, phenomenologists and process philosophers. And they offer some illuminating discriminations between theism and naturalism, and between religious and non-religious understandings of life. But an additional consequence of these discussions is (...)
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  5.  17
    Intimate Distance: Rethinking the Unthought God in Christianity.Laurens ten Kate - 2008 - Sophia 47 (3):327-343.
    The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time, back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the non-apparent in the realm of appearing phenomena. This (...)
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  6.  9
    The Incurious Seeker’s Quest for Meaning: Heidegger, Mood and Christianity by Kevin Sludds. [REVIEW]Stephen Mulhall - 2015 - Review of Metaphysics 69 (1):153-155.
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  7. Individualität: Genese Und Konzeption Einer Leitkategorie Humaner Selbstdeutung.Wilhelm Gräb & Lars Charbonnier (eds.) - 2012 - Berlin University Press.
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  8. Faith at Work: Finding Purpose Beyond the Paycheck.Kevin Lowry - 2012 - Our Sunday Visitor.
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  9. The Meaning of History.Nikolaĭ Berdi͡aev - 2009 - Semantron Press.
    Translator's note -- Foreword by Boris Jakim -- On the essence of the historical : the meaning of tradition -- On the nature of the historical : the metaphysical and the historical -- Of celestial history : god and man -- Of celestial history : time and eternity -- The destiny of the Jews -- Christianity and history -- The Renaissance and humanism -- The end of the Renaissance and the crisis of humanism : the advent of the (...)
     
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  10. Philosophy and Religion in the West.Phillip Cary - 1999 - Teaching Co..
    pt. 1. lecture 1. Philosophy and religion as traditions ; lecture 2. Plato's inquiries ; lecture 3. Plato's spirituality ; lecture 4. Plato and Aristotle ; lecture 5. Plotinus ; lecture 6. The Jewish scriptures ; lecture 7. Platonist philosophy and scriptural religion ; lecture 8. The New Testament ; lecture 9. Rabbinic Judaism ; lecture 10. Church Fathers ; lecture 11. The development of Christian Platonism ; lecture 12. Jewish rationalism and mysticism (six cassettes) -- pt. 2. lecture 13. (...)
     
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  11. Philosophy and Religion; Some Contemporary Perspectives.Jerry H. Gill - 1968 - Minneapolis, Burgess Pub. Co..
    Reason and quest for revelation, by P. Tillich.--On the ontological mystery, by G. Marcel.--The problem of non-objectifying thinking and speaking, by M. Heidegger.--The problem of natural theology, by J. Macquarrie.--Metaphysical rebellion, by A. Camus.--Psychoanalysis and religion by E. Fromm.--Why I am not a Christian, by B. Russell.--The quest for being, by S. Hook.--The sacred and the profane; a dialectical understanding of Christianity, by T. J. J. Altizer.--Three strata of meaning in religious discourse by C. Hartshorne.--The theological task, by (...)
     
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  12.  49
    An Introduction to Africana Philosophy.Lewis R. Gordon - 2008 - Cambridge University Press.
    In this undergraduate textbook Lewis R. Gordon offers the first comprehensive treatment of Africana philosophy, beginning with the emergence of an Africana consciousness in the Afro-Arabic world of the Middle Ages. He argues that much of modern thought emerged out of early conflicts between Islam and Christianity that culminated in the expulsion of the Moors from the Iberian Peninsula, and from the subsequent expansion of racism, enslavement, and colonialism which in their turn stimulated reflections on reason, liberation, and the (...)
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  13.  13
    Jesus and Philosophy: New Essays.Paul K. Moser (ed.) - 2008 - Cambridge University Press.
    What, if anything, does Jesus of Nazareth have to do with philosophy? This question motivates this collection of essays from leading theologians, philosophers, and biblical scholars. Part I portrays Jesus in his first-century intellectual and historical context, attending to intellectual influences and contributions and contemporaneous similar patterns of thought. Part II examines how Jesus influenced two of the most prominent medieval philosophers. It considers the seeming conceptual shift from Hebraic categories of thought to distinctively Greco-Roman ones in later Christian philosophers. (...)
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  14.  45
    In Search of Ibn Sīnā's “Oriental Philosophy” in Medieval Castile.Ryan Szpiech - 2010 - Arabic Sciences and Philosophy 20 (2):185-206.
    Abstract. Scholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā 's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (EasternWisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā 's “Oriental Philosophy” are also found (...)
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  15. Consciousness and salvation - the conversation between Buddhism and Christianity.Vincent Shen - 1996 - Philosophy and Culture 24 (1):2-19.
    In the end of the century atmosphere in which the whole world is entering the valley of nihilism. It seems from a human dilemma, Buddhist and Christian spiritual resources should be jointly developed through conversation, contribute their ideas, values ​​and practices, to promote recovery of people's lives meaning. This article deals Christianity and Buddhism way of talking, is to use my "comparative philosophy." This is a basic way of thinking and practice, must be differences in the surface or (...)
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  16.  4
    The Place of Myth in Philosophy.W. R. Inge - 1936 - Philosophy 11 (42):131 - 145.
    My subject is the place of myth in philosophy, not in religion. If I were dealing with the philosophy of religion, I should, of course, have much to say on the place of myth in theology; and what I have to say may have some bearing on this subject; but I am not dealing with particular dogmas of Christianity or of any other religion. My thesis is that when the mind communes with the world of values its natural and (...)
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  17. Kant and the Meaning of Religion.Terry F. Godlove - 2014 - Columbia University Press.
    Terry F. Godlove discovers in Immanuel Kant's theoretical philosophy resources that have much wider implications beyond Christianity and the philosophical issues that concern monotheism and its beliefs. For Godlove, Kant's insights, when properly applied, can help rejuvenate our understanding of the general study of religion and its challenges. He therefore bypasses what is usually considered to be the "Kantian philosophy of religion" and instead focuses on more fundamental issues, such as Kant's account of concepts, experience, and reason and their (...)
     
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  18.  35
    A Metaphysics for the Mob: The Philosophy of George Berkeley.John Russell Roberts - 2007 - Oxford University Press.
    George Berkeley notoriously claimed that his immaterialist metaphysics was not only consistent with common sense but that it was also integral to its defense. Roberts argues that understanding the basic connection between Berkeley's philosophy and common sense requires that we develop a better understanding of the four principle components of Berkeley's positive metaphysics: The nature of being, the divine language thesis, the active/passive distinction, and the nature of spirits. Roberts begins by focusing on Berkeley's view of the nature of being. (...)
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  19.  15
    Reflections on the Philosophy of Hitlerism.Emmanuel Levinas & Seán Hand - 1990 - Critical Inquiry 17 (1):63-71.
    The philosophy of Hitler is simplistic [primaire]. But the primitive powers that burn within it burst open its wretched phraseology under the pressure of an elementary force. They awaken the secret nostalgia within the German soul. Hitlerism is more than a contagion or a madness; it is an awakening of elementary feelings.But from this point on, this frighteningly dangerous phenomenon becomes philosophically interesting. For these elementary feelings harbor a philosophy. They express a soul's principal attitude towards the whole of reality (...)
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  20.  26
    Spiritual Exercises and Ancient Philosophy: An Introduction to Pierre Hadot.Arnold I. Davidson - 1990 - Critical Inquiry 16 (3):475-482.
    Pierre Hadot, whose inaugural lecture to the chair of the History of Hellenistic and Roman Through at the Collège de France we are publishing here, is one of the most significant and wide-ranging historians of ancient philosophy writing today. His work, hardly known in the English-reading world except among specialists, exhibits that rare combination of prodigious historical scholarship and rigorous philosophical argumentation that upsets any preconceived distinction between the history of philosophy and philosophy proper. In addition to being the translator (...)
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  21.  11
    The Time of Heaven in Chinese Ancient Philosophy.Zhang Xianglong - 1999 - Contemporary Chinese Thought 30 (4):44-61.
    Since the Middle Ages, Westerners have held two main views on time: eschatological and physical . The former came from Christianity, and understood time through the relations between human beings and God. Time or history goes towards the anticipated end . The latter view connects with the means of measuring time, which have become more and more precise. According to this view, time essentially has nothing to do with human existence. It is an objective, even an irreversible passing, having (...)
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  22. Worship as Meaning: A Liturgical Theology for Late Modernity.Graham Hughes - 2003 - Cambridge University Press.
    How, in this Christian age of belief, can we draw sense from the ritual acts of Christians assembled in worship? Convinced that people shape their meanings from the meanings available to them, Graham Hughes inquires into liturgical constructions of meaning within the larger cultural context of late twentieth-century meaning theory. Major theories of meaning are examined in terms of their contribution or hindrance to this meaning making: analytic philosophy, phenomenology, structuralism and deconstruction. Drawing particularly upon the (...)
     
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  23. Being-Towards-Life and Being-Towards-Death: Heidegger and the Bible on the Meaning of Human Being.Richard Oxenberg - 2015
    This work is a revised version of my dissertation, originally presented in 2002. It explores questions of God and faith in the context of Martin Heidegger's phenomenological ontology, as developed in Being and Time. One problem with traditional philosophical approaches to the question of God is their tendency to regard God's existence as an objective datum, which might be proven or disproven through logical argumentation. Since Kant, such arguments have largely been dismissed as predicated on a priori assumptions whose legitimacy (...)
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  24. Economics of Good and Evil: The Quest for Economic Meaning From Gilgamesh to Wall Street.Tomas Sedlacek & Vaclav Havel - 2013 - Oxford University Press USA.
    Tomas Sedlacek has shaken the study of economics as few ever have. Named one of the "Young Guns" and one of the "five hot minds in economics" by the Yale Economic Review, he serves on the National Economic Council in Prague, where his provocative writing has achieved bestseller status. How has he done it? By arguing a simple, almost heretical proposition: economics is ultimately about good and evil.In The Economics of Good and Evil, Sedlacek radically rethinks his field, challenging our (...)
     
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  25.  37
    The Letter on Apologetics, and, History and Dogma.Maurice Blondel - 1964 - W.B. Eerdmans Pub. Co..
    'The Letter on Apologetics' is a key statement on the possibility and meaning of Christian philosophy.
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  26. The Restoration of Meaning to Contemporary Life.Paul Elmen - 1958 - Garden City, N.Y.Doubleday.
     
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  27. The Meaning of Human Existence.Leslie Allen Paul - 1949 - Westport, Conn., Greenwood Press.
     
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  28.  12
    Hegel and Japan.Joji Yorikawa - 2008 - Proceedings of the Xxii World Congress of Philosophy 8:289-296.
    The question is how have the Japanese received and analyzed Hegel’s philosophy? In addressing the theme of “Japanese philosophy and Hegel”, I would like to show that Hegel represents a junction in Western philosophy and that his ideas were transformed later, especially within the ranges of the sciences for understanding new developments. If interpretation of Hegel is again in transition today, and if Hegel’s work shows up in newer perspectives, we shall recall that not only Hegel’s understanding of the world (...)
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  29.  20
    In the Eyes of God: A Study on the Culture of Suffering.Fernando Escalante Gonzalbo - 2006 - University of Texas Press, Teresa Lozano Long Institute of Latin American Studies.
    "Every culture needs to appropriate the universal truth of human suffering," says Fernando Escalante, ". . . to give its own meaning to this suffering, so that human existence is bearable." Originally published in Spanish as La mirada de Dios: Estudios sobre la cultura del sufrimiento, this book is a remarkable study of the evolution of the culture of suffering and the different elements that constitute it, beginning with a reading of Rousseau and ending with the appearance of the (...)
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  30.  14
    The Mind That is Catholic: Philosophical and Political Essays.James V. Schall - 2008 - Catholic University of America Press.
    Introduction: "A certain crime unobserved" -- On Catholic thinking -- The mind that is Catholic -- "Infinitized by the spirit" : Maritain and the intellectual vocation -- Chesterton, the real "heretic" : "the outstanding eccentricity of the peculiar sect called Roman Catholics" -- "The very graciousness of being" -- Reckoning with Plato -- On the uniqueness of Socrates : political philosophy and the rediscovery of the human body -- On the death of Plato : some philosophical thoughts on the Thracian (...)
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  31. Toward a Christian Conception of History.Meijer C. Smit - 2002 - University Press of America.
    Meyer Cornelis Smit taught history and philosophy in the Free University at Amsterdam for a quarter century. Toward a Christian Conception of History presents the harvest of his scholarly output. The relation between God and history and the problems inherent in articulating that relation in a manner consistent with historic Christian belief and modern ideas of historical existence is the central theme of Smit's writing. Smit discusses the influence of one's world view on the practice and appreciation of history, the (...)
     
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  32. The Divine Milieu.Teilhard de Chardin Pierre - 1968 - Perennial.
    The essential companion to Pierre Teilhard de Chardin's The Phenomenom of Man , The Divine Milieu expands on the spiritual message so basic to his thought. He shows how man's spiritual life can become a participation in the destiny of the universe. Teilhard de Chardin -- geologist, priest, and major voice in twentieth-century Christianity -- probes the ultimate meaning of all physical exploration and the fruit of his own inner life. The Divine Milieu is a spiritual treasure for (...)
     
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  33.  61
    Discerning the Spirits of Modernity and Postmodernity.David Nikkel - 2006 - Tradition and Discovery 33 (1):8-26.
    I characterize controlling pictures or assumptions and concomitants of first modemity and then postmodernity. In brief, these assumptions are the possibility of absolute transcendence of one’s body, language, and culture versus the inescapability of some immanence in the same, of standing in the world. I trace the historical trajectory of the modem spirit and conclude that the move from modernity to postmodemity has been a long, gradual one that continues today. Modern thought increasingly recognized the historical relativity and conditionedness of (...)
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  34. Radical Protestantism in Spinoza's Thought.Graeme Hunter - 2004 - Ashgate.
    Context -- A Jew in Amsterdam -- Conflicts and communities -- Christian philosophy? -- A Bible gallery -- Religion and politics in the TTP -- Miracles, meaning, and moderation -- Christian pluralism -- Ethics reconsidered -- Providence, obedience, and love -- Spinoza and Christianity.
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  35.  19
    Book Review.(Review of the Book De Reformatorische Rechtsstaatsgedachte, 1999, 9051894384). [REVIEW]A. K. Koekkoek - 2002 - Philosophia Reformata: Orgaan van de Vereeniging Voor Calvinistische Wijsbegeerte 6 (2):204-206.
    Books Reviewed in this Article: Reason, Truth and History. By Hilary Putnam. Pp.xii, 222, Cambridge University Press, 1982, £15.00 , £4.95 . Fundamentals of philosophy. By David Stewart and H. Gene Blocker. Pp.xiii, 378, New York, Macmillan, 1982, £12.95. Modern Philosophy: An Introduction. By A.R. Lacey. Pp.vii, 246, London and Boston, Routledge & Kegan Paul, 1982, £7.95 , £3.95 . Merleau‐Ponty's Philosophy. By Samuel B. Mallin. Pp.xi, 302, New Haven and London, Yale University Press, 1979, £14.20. Thought and Object: Essays (...)
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  36.  46
    Developing the Moral Person: The Concepts of Human, Godmanhood, and Feelings in Some Russian Articulations of Morality.Jarrett Zigon - 2009 - Anthropology of Consciousness 20 (1):1-26.
    Based on ethnographic research done in Moscow, Russia, this article describes how some Muscovites articulate their moral consciousness, that is, the ways in which persons articulate to themselves and others how they conceptualize morality. While it may be possible, and indeed is often the case, that these concepts influence how people act and help guide individuals toward moral behavior, what is more important for our purposes is that these concepts provide a way for persons to give meaning, both for (...)
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  37.  16
    Jaspers, the Axial Age, and Christianity.James A. Montmarquet - 2009 - American Catholic Philosophical Quarterly 83 (2):239-254.
    Karl Jaspers celebrates the “Axial Age” as marking a fundamental advance in humanity’s self-understanding, but rejects Christianity as “fettering” this new enlightenment to a notion of Jesus as the sole incarnation of the divine. Here I try to show that, relative to Jaspers’ own account of Existenz and especially of existential “foundering,” Jesus becomes distinctive in a way that Socrates, Buddha, and Confucius are not (even on Jaspers’ own accounts of these four “paradigmatic individuals”). I go on to show (...)
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  38.  33
    Meaning and Mystery: What It Means to Believe in God.David M. Holley - 2009 - Wiley-Blackwell.
    _Meaning and Mystery_ offers a challenge to the way Philosophy has traditionally approached the issue of belief in God as a theoretical problem, proposing instead a form of reflection more appropriate to the practical nature of the issue. Makes use of abundant illustrative material, from both literature, such as _Les Misérables_, Edwin Abott’s _Flatland_, Yann Martel’s _Life of Pi_ and Leo Tolstoy’s _A Confession_, and popular culture, such as advertisements, the television series _Joan of Arcadia_ and the film _Stranger Than (...)
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  39. Faith and Logic: Oxford Essays in Philosophical Theology.Basil Mitchell (ed.) - 1957 - Routledge.
    When this book was originally published in 1957 there had been lively debates on the air and in the press about the bearing of modern philosophy upon Christianity, but there had been relatively little sustained discussion of the subject. This book of essays was the product of a small group of Oxford philosophers and theologians, who had met and talked informally for some years before writing it. It is an attempt to discuss with care and candour some of the (...)
     
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  40. Krytyka religii pozytywnej w filozofii Hegla.Konrad Szocik - 2014 - Studia Z Historii Filozofii 5 (1):111-123.
    This paper recalls a less known aspect of Hegelian philosophy of religion consisting in the radical critique of Christendom. Hegel criticized first of all Roman Catholic Church unlike Protestantism. Hegel underlined no biblical legitimization of church institution and therefore interpreted Christianity as a voluntary association but not as a mass institution. He also indicated negative implications of positive religion’s ethics. His views were characteristic for critical philosophy of religion developer since the 17th till the 19th century. Today Hegel’s views (...)
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  41.  10
    The History, Origin, and Meaning of Nietzsche’s Slave Revolt in Morality.Avery Snelson - 2017 - Inquiry : An Interdisciplinary Journal of Philosophy 60 (1-2):1-30.
    While it is uncontroversial that the slave revolt in morality consists in a denial of the nobles as objects of value, Nietzsche’s account in the Genealogy’s first essay invites ambiguities concerning its origin, ressentiment’s relationship to value creation, and its meaning. In this paper, I address these ambiguities by analyzing the morality of good and evil as an historical artifact of Judeo-Christian tradition, and I argue for a two-stage, non-strategic interpretation of the slave revolt, according to which Judaism and (...)
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  42.  72
    The Golden Rule as the Core Value in Confucianism & Christianity: Ethical Similarities and Differences.Robert E. Allinson - 1992 - Asian Philosophy 2 (2):173 – 185.
    One side of this paper is devoted to showing that the Golden Rule, understood as standing for universal love, is centrally characteristic of Confucianism properly understood, rather than graded, familial love. In this respect Confucianism and Christianity are similar. The other side of this paper is devoted to arguing contra 18 centuries of commentators that the negative sentential formulation of the Golden Rule as found in Confucius cannot be converted to an affirmative sentential formulation (as is found in (...)) without a change in its meaning. In this respect Confucianism and Christianity are different. (shrink)
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  43.  10
    The Joy of Suffering: Nietzsche, Theodicy and Women's.L. Brown - 2007 - South African Journal of Philosophy 26 (1):31-43.
    I use Nietzsche's work on theodicy to explore gendered valuation systems around women's bodies. The notion of theodicy provides a different entry point to questions of ideology, as it begins with an account of people's attempts to find meaning in their lives. Nietzsche traced humans' propensity to look for and create stories that give meaning to their lives, even when this meaning is one that may ultimately oppress them or celebrate something negative, such as suffering. For him (...)
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  44.  12
    Kierkegaard and the 'Truth' of Christianity.Paul Edwards - 1971 - Philosophy 46 (176):89 - 108.
    The Alleged Turning Point in European Philosophy Existentialists, especially those who follow either Heidegger or Jaspers, find a great deal objectionable in what they variously call ‘scientism’, ‘scientific rationalism’, and ‘positivism’. In this article I shall discuss one of the alleged defects of scientific rationalism, that it recognizes only one kind of truth—the kind that existentialists call ‘objective truth’. ‘One great achievement of existential philosophy,’ writes William Barrett, ‘has been a new interpretation of the idea of truth in order to (...)
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  45.  1
    Kierkegaard and the ‘Truth’ of Christianity.Paul Edwards - 1971 - Philosophy 46 (176):89.
    The Alleged Turning Point in European Philosophy Existentialists, especially those who follow either Heidegger or Jaspers, find a great deal objectionable in what they variously call ‘scientism’, ‘scientific rationalism’, and ‘positivism’. In this article I shall discuss one of the alleged defects of scientific rationalism, that it recognizes only one kind of truth—the kind that existentialists call ‘objective truth’. ‘One great achievement of existential philosophy,’ writes William Barrett, ‘has been a new interpretation of the idea of truth in order to (...)
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  46.  42
    Medieval Hermeneutics: The Spiritual Comprehension of Joachim of Fiore.Noeli Dutra Rossatto - 2012 - Trans/Form/Ação 35 (SPE):99-118.
    O estudo trata a hermenêutica medieval sob o prisma da compreensão espiritual (intelectio spiritualis) de Joaquim de Fiore (1135-1202). Mostra que a noção de Trindade serve de base para retomar o método alegórico e o tipológico da tradição. Além disso, serve para propor o novo método por concórdia que, a nosso ver, culminará na maior inovação da leitura da história medieval. Entre os resultados, destacamos a continuidade imediata dessa hermenêutica com os franciscanos espirituais do século XIII e sua influência direta (...)
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  47. The Line Through the Heart: Natural Law as Fact, Theory, and Sign of Contradiction.J. Budziszewski - 2011 - Intercollegiate Studies Institute.
    Natural law as fact, theory, and sign of contradiction -- The second tablet project -- The mystery of what? -- The natural, the connatural, and the unnatural -- Accept no imitations: natural law vs. naturalism -- Thou shalt not kill . . . whom? the meaning of the person -- Capital punishment: the case for justice -- Constitution vs. constitutionalism -- Constitutional metaphysics -- The liberal, illiberal religion.
     
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  48.  35
    Why Ecumenism Fails: Taking Theological Differences Seriously.H. Tristram Engelhardt - 2007 - Christian Bioethics 13 (1):25-51.
    Contemporary Christians are separated by foundationally disparate understandings of Christianity itself. Christians do not share one theology, much less a common understanding of the significance of sin, suffering, disease, and death. These foundational disagreements not only stand as impediments to an intellectually defensible ecumenism, but they also form the underpinnings of major disputes in the culture wars, particularly as these are expressed in healthcare. There is not one Christian bioethics of sin, suffering, sickness, and death. In this article, the (...)
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  49.  33
    Works of Love in a World of Violence: Kierkegaard, Feminism, and the Limits of Self‐Sacrifice.Deidre Nicole Green - 2013 - Hypatia 28 (3):568-584.
    Feminist scholars adopt wide-ranging views of self-sacrifice: their critiques claim that women are inordinately affected by Christianity's valorization of self-sacrifice and that this traditional Christian value is inherently misogynistic and necrophilic. Although Søren Kierkegaard's Works of Love deems Christian love essentially sacrificial, love, in his view, sets significant limits on the role of self-sacrifice in human life. Through his proposed response to one who requests forgiveness, “Do you now truly love me?” Kierkegaard offers a model of forgiveness that subverts (...)
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  50. The Vocation of a Natural Theologian.Richard Swinburne - 1994 - In K. J. Clark (ed.), Philosophers Who Believe, Clark, Kelly James (Ed). Intervarsity Pr.
    I outlined my academic career, and my reasons for writing the books which I did --to analyze the meaning and bring out the justification of the central claims of the Christian religion. For the first ten years of my academic career I wrote on the philosophy of science. Having developed a view about what confirms what, I applied it first to the claim that there is a God, in my trilogy on "The Philosophy of Theism"; and then to the (...)
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