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Faith & reason;: Essays in the philosophy of religion [R

The expanded interest in religious pluralism has led to extensivereflection on the compatibility and possible synthesis ofreligions. John Hick is the preeminent synthesizer of religioustraditions. In an important book, Hick (1974) advanced a complexpicture of the afterlife involving components from diversetraditions. Over many publications and many years, Hick has moved froma broadly based theistic view of God to what Hick calls “theReal,” a noumenal sacred reality. Hick claims that differentreligions provide us with a glimpse or partial access to the Real. Inan influential article, “The New Map of the Universe ofFaiths,” Hick raised the possibility that many of the greatworld religions are revelatory of the Real.

The explanation of philosophy of religion has involved freshtranslations of philosophical and religious texts from India, China,Southeast Asia, and Africa. Exceptional figures from non-Westerntraditions have an increased role in cross-cultural philosophy ofreligion and religious dialogue. The late Bimal Krishna Matilal madesalient contributions to enrich Western exposure to Indian philosophyof religion. Among the mid-twentieth-century Asian philosophers, twowho stand out for special note are T.R.V. Murti (1955) andS.N. Dasgupta (1922). Both brought high philosophical standards alongwith the essential philology to educate Western thinkers. As evidenceof non-Western productivity in the Anglophone world, see Arvind Sharma1990 and 1995. There are now extensive treatments of pantheism andstudent-friendly guides to diverse religious conceptions of thecosmos.

Faith & reason; essays in the philosophy of religion

FAITH AND REASON: Essays in the Philosophy of Religion …

Theology and Philosophy: Faith and Reason (Religion …

In different forms the argument may be given a rough edge (forexample, imagine that if you do not believe in God and there is a God,hell is waiting). It may be put as an appeal to individualself-interest (you will be better off) or more generally (believerswhose lives are bound together can realize some of the goodscomprising a mature religious life). Objectors worry about whether oneever is able to bring choices down to just such a narrowselection—for example, to choose either theism ornaturalism. Some think the argument is too thoroughly egotistic andthus offensive to religion. Many of these objections have generatedsome plausible replies (Rescher 1985). For a thoroughgoing explorationof the relevant arguments, see the collection of essays edited byJeffrey Jordan (1994).

How one settles the argument will depend on one's overall convictionsin many areas of philosophy. The holistic, interwoven nature of boththeistic and atheistic arguments can be readily illustrated. If youdiminish the implications of religious experience and have a highstandard regarding the burden of proof for any sort of religiousoutlook, then it is highly likely that the classical arguments forGod's existence will not be persuasive. Moreover, if one thinks thattheism can be shown to be intellectually confused from the start, thentheistic arguments from religious experience will carry littleweight. Testimony to have experienced God will have no more weightthan testimony to have experienced a round square, and non-religiousexplanations of religious experience—like those of Freud (aresult of wish-fulfillment), Marx (a reflection of the economic base)or Durkheim (a product of social forces)—will increase theirappeal. If, on the other hand, you think the theistic picture iscoherent and that the testimony of religious experience provides someevidence for theism, then your assessment of the classical theisticarguments might be more favorable, for they would serve to corroborateand further support what you already have some reason to believe. Fromsuch a vantage point, appeal to wish-fulfillment, economics, andsocial forces might have a role, but the role is to explain why someparties do not have experiences of God and to counter the charge thatfailure to have such experiences provides evidence that there is noreligious reality. For an excellent collection of recent work onexplaining the emergence and continuation of religious experience,see Schloss and Murray (eds.) 2009.

Faith and Reason: Essays in the Philosophy of Religion.

Two interesting new, rather different developments in debate over theevidence for God's existence need to be observed. John Schellenberghas developed what may be called the “hiddenness of Godobjection.” Schellenberg argues that perfect love necessarilybelongs to any personal Divine being, and that such perfect loveentails openness to a personal relationship with the Divine being, arelationship that would require creatures to know or at least beaware of the Divine being. Schellenberg then contends that the factthat there are many nonbelievers in this God of love who would notresist God's disclosure (whether through religious experience orargument) is evidence against the existence of a personal Divinebeing. The Divine being or God would have been more evident (seeShellenberg 2007; for a reply, see Taliaferro 2009).

Religion and Theology; Reason, Faith and Logos; Reason, Faith and Logos - Essay Example

Modern examples include the pedophile priest scandal, the endless line of Islamists ready to blow themselves up in the market place, the machete wielding Nigerian who hacks up his neighbors, the junta beating monks in Myanmar, the countries which have or want nuclear weapons and are ready to use them against religions enemies.

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Faith and reason essays in the philosophy of religion - Term

Faith and reason essays in the philosophy of religion

The main character—Father Brown—in “The Eye of Apollo” combines his reasoning with his religious ideals and beliefs, or we can say his faith in God leads him to the truth of the crime....

Philosophy of religion - Wikipedia

But the experience of metaphysical knowledge, of self-awareness and self-reflection, of moral conscience, freedom, or again of aesthetic and religious experience, falls within the competence of philosophical analysis and reflection, while theology brings out its ultimate meaning according to the Creator's plans.

Free Religion Essays and Papers - Free Essays, Term …

While earlier work has emphasized Kant's philosophy of religion as thinly disguised morality, this timely and original reappraisal of Kant's philosophy of religion incorporates recent scholarship. In this volume, Chris L. Firestone, Stephen R. Palmquist, and the other contributors make a strong case for more specific focus on religious topics in the Kantian corpus. Main themes include the relationship between Kant's philosophy of religion and his philosophy as a whole, the contemporary relevance of specific issues arising out of Kant's philosophical theology, and the relationship of Kant's philosophy to Christian theology. As a whole, this book capitalizes on contemporary movements in Kant studies by looking at Kant not as an anti-metaphysician, but as a genuine seeker of spirituality in the human experience.

Free Religion papers, essays, and research papers

A myriad of important questions is bound to arise in the mind of any reader who, attempting to grasp the whole of Kant’s philosophy, tries to make sense of his specific views on God and religion, especially those expressed in Religion within the Boundaries of Mere Reason (1793) and The Conflict of the Faculties (1798). Does religion play a constitutive role in Kant’s philosophical system, or is he merely addressing a side issue? ...

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In the two centuries since Kant’s death, the interpretation and reception of his philosophy of religion have been characterized by two very different tendencies. According to Gordon Michalson, one tendency in reading and appropriating Kant is theologically affirmative, ‘‘veering off in the direction of constructive theological efforts to accommodate Christian faith and criticalthinking.’’1 ...

Philosophy of Religion | Internet Encyclopedia of Philosophy

One of the surest ways of identifying an example of the traditional interpretation of Kant is to look for a shrinking level of confidence in the cogency of his writings after the Critique of Pure Reason (1781).1 If an interpretation’s confidence in Kant erodes as his philosophy advances through the Critique of Practical Reason (1787) to the Critique of Judgment (1790), and then disappears altogether with Religion within the Boundaries of Mere Reason (1793), you can be pretty sure you are dealing with a traditional interpretation. ...

Philosophical Dictionary: Ramsey-Reification

brings together a dozen papers of varying length to these two themes so crucial to the life and thought of William James. Reflections on the two subjects permeate, first, James’s presentation of his father’s ; second, his writings on human immortality and the relation between reason and faith; third, his two memorial pieces, one on Robert Gould Shaw and the other on Emerson; fourth, his consideration of the energies and powers of human life; and last, his writings on the possibilities of peace, especially as found in his famous essay “The Moral Equivalent of War.”

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