This article proposes a new approach to employing Maurice Merleau-Ponty's philosophy in the philosophy of religion. Rather than finding a latent theology in Merleau-Ponty – as some interpreters do – this article argues that Merleau-Ponty's later ontology can provide the basis for a philosophical anthropology which can help us understand why human beings are drawn to religion and how this is expressed in affective and ritual practice. This ontology can help us to understand the notion of (...) freedom as it applies to affective, embodied, and ritual religious practices and begins to sketch out how freedom might be understood in light of embodiment. (shrink)

Arguing, humanistically, that we live in a "human world" inescapably colored by meaning, this book shows why the pursuit of meaningfulness is not ethically innocent but must be subjected to critique. Pragmatist critique of meaning both embraces critical humanism and rejects theodicies postulating ultimate meaning in suffering.

Drawing on the work of Putnam, Michael Dummett and Donald Davidson, the author elaborates a non-metaphysical realist perspective that she recommends as a ...

Examines the religious philosophy of John Hick, with an emphasis on his attempt to show that theistic claims are factually significant.

The caesura of tragedy, more precisely tragedy as the scene of a caesura upon which an interruption occurs in the relation between divine grounds and human will, stands at the center of Susan Taubes's confrontation with tragedy. Moving beyond an explication of generic history, she analyzed the “Nature of Tragedy” (1953) as a phenomenon emerging from a cultural-historical threshold situation, illuminating tragedy's origins in the framework of her approach to ritual, religion, and philosophy. In respect to the history (...) of theory, these reflections are located at a transition point between religious and cultural history. Her argument that tragedy maintains a…. (shrink)

Introduction Martin Heidegger died on May 26,. Although he will write no more, newly published works of his will continue to appear for some years yet. ...

Moreover, he examines the reception of Ottoa (TM)s ideas after World War One. The volume contains name and subject indexes.

Coleridge's relation to his German contemporaries constitutes the toughest problem in assessing his standing as a thinker. For the last half-century this relationship has been described, ultimately, as parasitic. As a result, Coleridge's contribution to religious thought has been seen primarily in terms of his poetic genius. This book revives and deepens the evaluation of Coleridge as a philosophical theologian in his own right. Coleridge had a critical and creative relation to, and kinship with, German Idealism. Moreover, the principal impulse (...) behind his engagement with that philosophy is traced to the more immediate context of English Unitarian-Trinitarian controversy of the eighteenth and nineteenth centuries. The book re-establishes Coleridge as a philosopher of religion and as a vital source for contemporary theological reflection. (shrink)

The present article is trying to study the alliance of religion and philosophy, from Farabi's view, by citing to his works. In this regard, first, we analyzed the historical reasons for the need for philosophy, then we will introduce the Farabi's purposes for constitution of this alliance, through which the necessity of this alliance becomes clear. The main claim of the article is that Farabi correlates the two through two different ways. The first depends upon the historical (...) procedure of the emergence of the language. Accordingly, philosophy would be chronologically prior to religion. And in the second way, he explains the relation between the two, by considering their methodological distinctions, toward pedagogy. Then we can claim that the first way is criticizable but the second is defensible. (shrink)

The _Maimonides Review of Philosophy and Religion_ is an annual collection of double-blind peer-reviewed articles, which seeks to provide a broad international arena for an intellectual exchange of ideas between the disciplines of philosophy, theology, religion, cultural history, and literature and to showcase their multifarious junctures within the framework of Jewish studies.

Then it agrees or disagrees with what he says, as needed, for reasons of various sorts, whether philosophical, theological, scientific, historical, etc. - of whatever sort, just so long as they are relevant and cogent; to do these things as well as possible, if only in a small way - pro nostro modulo, as Aquinas puts it, in describing what he intends to do as the author of the Summa Contra Gentiles.

This volume presents a colourful and entertaining overview of German intellectual history by a central figure in its development. Heinrich Heine, famous poet, journalist, and political exile, studied with Hegel and was personally acquainted with the leading figures of the most important generation of German writers and philosophers. In his groundbreaking History he discusses the history of religion, philosophy, and literature in Germany up to his time, seen through his own highly opinionated, politically aware, philosophically astute, and always (...) ironic perspective. This work, and other writings focussing especially on Heine's rethinking of Hegel's philosophy, are presented here in a new translation by Howard Pollack-Milgate. The volume also includes an introduction by Terry Pinkard which examines Heine both in relation to Hegel and Nietzsche and as a thinker in his own right. (shrink)

In the author’s opinion there are three primary conceptions of human freedom - non-coercion, autonomy and indeterminism. He presents his thoughts to define, compare, distinguish and correlate these, not merely with regard to the freedom of the human will, but also and more generally with regard to freedom in human life and thought. The discussion is psychological, ethical and theological. Originally published in 1947.

Plato and Platonism held a significant place in British intellectual inquiry in the eighteenth century. Louise Hickman enters this largely unexplored territory with a valuable study of select elements in the theological and political arguments of certain British divines. She is particularly concerned to expose the limitations of familiar and narrowly-rational arguments that in the eighteenth century supported natural religion and theology, and to bring to the fore a countervailing rational theology that discovers in and for the human mind (...) the eternal and immutable truth that is divine.The principal figure in Hickman’s study is Richard Price, rational dissenting minister, friend of liberty and America, and author of... (shrink)

Comparative philosophy and religion can help us to understand the violence and terrror that often dominate our world. These new, creative studies - ranging in scope from ancient Biblical, Greek, Indian, and Chinese formulations to recent religious and philosophical positions - broaden and deepen our understanding of terror and present new possibilities for greater nonviolence, peace, and true security.