Results for 'Homo religiosus- Philosophy of religion - transcendence'

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  1.  40
    Homo religiosus: The Soul of Bioethics.William E. Stempsey - 2021 - Journal of Medicine and Philosophy 46 (2):238-253.
    Although many of the pioneers of present-day bioethics came from religious and theological backgrounds, the recent controversy about the role of religion in bioethics has elicited much attention. Timothy Murphy would ban religion from bioethics altogether. Much of the ado hinges on conflicting understandings of just what bioethics is and just what religion is. This paper attempts to make more explicit how the fields of bioethics and religion have been understood in this context, and how they (...)
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  2.  9
    Homo Religiosus? : Exploring the Roots of Religion and Religious Freedom in Human Experience.Timothy Samuel Shah & Jack Friedman (eds.) - 2017 - Cambridge University Press.
    Are humans naturally predisposed to religion and supernatural beliefs? If so, does this naturalness provide a moral foundation for religious freedom? This volume offers a cross-disciplinary approach to these questions, engaging in a range of contemporary debates at the intersection of religion, cognitive science, sociology, anthropology, political science, epistemology, and moral philosophy. The contributors to this original and important volume present individual, sometimes opposing points of view on the naturalness of religion thesis and its implications for (...)
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  3. Homo Religiosus Spinning a Web of Narrative Self.Richard Curtis - 2009 - Philosophia 37 (1).
    The work argues that the self is composed of words and deeds that are founded on an emotional appreciation of reality, which includes notions of what reality is really like; an existential sense of what it means to be human, either abstractly or as part of one’s specific culture/religion; and a sense of how human beings relate to one another, as part of a social system that includes morality. The author compares conclusions from social scientists and historians of (...) with insights from the Philosophy of Mind to argue that each self has a tripartite foundation that is emotional, existential, and social.When I turn my reflexion on myself, I never can perceive this self without some one or more perceptions; nor can I ever perceive any thing but the perceptions. 'Tis the composition of these, therefore, which forms the self.—David Hume. (shrink)
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  4.  45
    Homo religiosus: From a semiotic point of view. [REVIEW]William L. Power - 1987 - International Journal for Philosophy of Religion 21 (2):65 - 81.
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  5.  45
    Religion or halakha: the philosophy of Rabbi Joseph B. Soloveitchik.Dov Schwartz - 2007 - Boston: Brill.
    The opening of Halakhic man : a covert dialogue with homo religiosus -- Homo religiosus: between religion and cognition -- The first paradigm of homo religiosus : Maimonides -- The second paradigm of homo religiosus : Kant -- Halakhic man as cognitive man -- The negation of metaphysics and of the messianic idea -- Mysticism, Kabbalah, and Hasidism -- Halakhic cognition and the norm -- Halakhic man's personality structure -- Religiosity after (...)
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  6.  36
    Ofilada, Macario, Augustinus, homo religiosus: Explorations on Man’s Religious and Philosophical Search. [REVIEW]Miguel A. Keller - 2007 - Augustinianum 47 (2):424-425.
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    From the Death to Rebirth of Religion: Evolution of Leszek Kołakowski’s Thought in the Context of the Question: “Who Is Man?”.Marek Sikora - 2021 - Roczniki Filozoficzne 69 (4):199-223.
    In his numerous books and articles, Leszek Kołakowski brought up a number of topics in the fields of the history of philosophy and contemporary philosophy. His work offers valuable insights into problems revolving around Karl Marx’s philosophy, social philosophy, and the philosophy of religion, to mention but a few. In all these areas of thought, the Polish philosopher centres his focus on the fundamental question of man. The present paper is aimed at discussing Leszek (...)
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  8.  30
    Myth in the Thought of Mircea Eliade.Adrian Boldişor - 2015 - Dialogue and Universalism 25 (1):99-103.
    The definition and the aspects of myth, regardless of the time in which they appeared and the religion in which they were known, is present in Eliade’s thought throughout his life and work. The myth talks about the outbreak and manifestation of the sacred in the world, underlying realities as we know them. The myth explains human existence. The man, imitating the divine model, is able to transcend the profane time, returning to the mythical time. The sacred is equivalent (...)
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  9.  52
    Kant’s Theological-Political Revolution.Mark Lilla - 1998 - Review of Metaphysics 52 (2):397 - 434.
    EVERY MODERN THEORY OF homo politicus presumes a theory of homo religiosus. This is a historical observation, not a theological one. Modern political philosophy began in a self-conscious response to the crisis of theological and political authority in Europe, and this response in turn transformed many aspects of our political experience which modern philosophy then had to take into account. Modern political philosophy is not religious today, nor is it exclusively or even primarily concerned (...)
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  10.  43
    Perspectives on 19th and 20th-Century Protestant Theology. [REVIEW]A. R. E. - 1969 - Review of Metaphysics 23 (1):141-141.
    This book is a transcription from tapes of a course given by Tillich in the spring quarter of 1963 at the University of Chicago Divinity School. The title is somewhat misleading as Tillich spends a very limited amount of time on the period after Nietzsche--no doubt because of lack of time in the course schedule--and also devotes an entire third of the book to developing the seventeenth- and eighteenth-century philosophical, theological, and cultural background for nineteenth-century Protestant theology. He is especially (...)
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  11. Sacrul de la Rudolf Otto la Mircea Eliade.Adrian BoldiŞor - 2010 - Annals of the University of Craiova, Series: Philosophy 26 (2):161-180.
    Between Mircea Eliade and Rudolf Otto many connections can be made concerning the idea of sacred. Even though, the scientist of Romanian origin perceives the sacred reality differently from the German theologian. If the latter puts an emphasis on the irrational side of the divine, the former argues that the sacred has to be perceived twofold: as irrational and rational in the same time, the concept of coincidentia oppositorum best embodying the sacred reality. The sacred’s materializations are the hierophanies, the (...)
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