The paper aims to support the thesis that Schelling’s late philosophy (1827-1854) progressively transformed from a religious philosophy to a philosophy of religion. Accordingly, (Christian) religion, initially taken as an auxiliary and guiding source of philosophical reflection, gradually becomes a specific object of philosophical speculation. The paper analyzes this change by identifying three phases of Schelling’s Spätphilosophie. Finally, it offers an account of the epistemological framework within which Schelling’s philosophy of religion fits and highlights its (...) originality from those of his contemporaries. (shrink)

Critical analysis of fifteen major figures from Plato to Tillich, with an exposition of the religious philosophy of each thinker.

Recent dissatisfaction with individualism and the problems of religious pluralism make this an opportune time to reassess the way in which we define ourselves and conduct our relationships with others. The philosophical writings of John Macmurray are a useful resource for performing this examination, and recent interest in Macmurray's work has been growing steadily. -/- A full-scale critical examination of Macmurray's religious philosophy has not been published and this work fills this gap, sharing his insistence that we (...) define ourselves through action and through person-to-person relationships, while critiquing his account of the ensuing political and religious issues. The key themes in this work are the concept of the person and the ethics of personal relations. (shrink)

Study of the synthesis of philosophy and religion in the idealism of Josiah Royce 1855-1916, American philosopher.

This collection of papers focuses on Philosophy as Metanoetics, the seminal work of the celebrated Japanese philosopher Tanabe Hajime (1885-1962).

Thomas surveys most of the major philosophers attempting to analyze each figure as a representative of different religious philosophies. While the expositions are competent, much of the material has been well-worked by similar studies. It is unfortunate that the author did not develop his own, often very pertinent, critical remarks usually argued from the standpoint of some form of modified theism. The book, however, is useful as an introductory text or for review purposes.—D. J. B.

The possibility of error.--Individuality and freedom.--The temporal and the eternal.--The conception of immortality.--Loyalty and religion.--The idea of the universal community.--The moral burden of the individual.--The realm of grace.--Time and guilt.--Atonement.

Reality and contradiction -- The paradox of desire -- God and the world -- Necessity and obedience -- Grace and decreation -- Conclusion : Weil's theological coherence.

This article sheds light on the relationship between religious philosophy and music to emphasize the formulation of religious emotions in art songs. This study's theoretical framework is based on the "Theory of Religious Philosophy and Music" Using these concepts, this paper explores the religious feelings associated with German and Austrian Art Songs by Bach and Gounod's "Ave Maria." The religious emotions of connectedness with God, serenity and love, faith in the heavens and angels, (...) and the assistance of Christ and the Virgin Mary in "Ave Maria" are ultimately a means of bridging music and religious philosophy. (shrink)

This book contains ten essays on the philosophical basis of religious thought as it has been represented in the Western and Islamic traditions. While the essays deal with a wide range of thinkers and intellectual developments--Greek philosophy, Christians, philosophers--the author states that they represent a general thesis: that Philo, as the unifier of Greek and Hebrew thought, "revolutionized philosophy and remade it into what became the common philosophy of the three religions with cognate scriptures.... This triple (...) scriptural religious philosophy, which was built up by Philo, reigned supreme as a homogeneous, if not thoroughly unified, system of thought until... it was pulled down by Spinoza." Wolfson brings a wealth of knowledge and scholarly detail together in a lively style.--D. T. C. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Liang Shuming, considered to be the Last Confucian, was a Buddhist.

The twelve studies here are arranged in three distinct groups – Arabic and Judaeo-Arabic philosophy, Jewish mysticism, and modern philosophy. One theme that appears in various forms and from different angles in the first two sections is that of ‘Images of the Divine’. It figures not only in the account of mystical imagery but also in the discussion of the ‘Know thyself’ motif, and is closely allied to the subject-matter of the studies dealing with man’s ascent to the (...) vision of God and his ultimate felicity. In the third section three thinkers are discussed: the English Deist, William Wollaston, who is shown to be steeped in the medieval Jewish traditions of philosophy and mysticism; Moses Mendelssohn, the philosopher of eighteenth-century Enlightenment, whose thesis asserting Spinoza’s influence on Leibniz’s doctrine of the pre-established Harmony is investigated critically; and Franz Rosenzweig, the most brilliant religious philosopher in twentieth-century Jewry, whose notion of History is analysed. Originally published in 1969, this is an important work of Jewish philosophy. (shrink)

_The Ethics and Religious Philosophy of Etty Hillesum_ offers a comprehensive account of international scholarship on the life, works and vision of the Dutch Jewish writer Etty Hillesum, and her struggle to come to terms with her personal life in the context of the Holocaust.

Logic and faith.--Metaphysical and religious knowledge.--The idea of a religious philosophy.--Theories of immanence: The philosophy of Spinoza.--Theories of immanence: Gentile's philosophy of the spirit.--The time-process, eternity and God.--God and the world-order.--The significance of the argument from design.--The relations of morality to religion.--Self-realization.--Humanism, theocentric and secular.--Conclusion.

Post-secularism is the fundamental evidence of the end of modernity. Modernity, as sleeping reason in Francisco Goya's painting, realizes that, although it thought that it was awake, it was producing monsters. We try to analyze post-secular philosophy from the point of view of Russian religious thought. We believe that such philosophers as Vladimir Soloviev, Pavel Florensky, Sergey Bulgakov, Nikolai Berdyaev, Georges Florovsky, and Semen Frank may be helpful for understanding and overcoming post-secular order. Their unique views on the (...) relations between religion and philosophy, science, and social life are apparently missing in the current Western debates. It seems to us that Russian religious philosophy becomes surprisingly up-to-date and attractive in the contemporary world. We hope that the present volume will be a significant step forward in the inclusion of the heritage of Russian religious philosophy in contemporary debates. (shrink)

In this article studed comprehend of the religious phenomenon of Catholicism in religious-philosophy conception of the Metropolitan Alexiy. Ascertained that Alexiy approached to consider Catholicism from position of Orthodox ecclesiology his views incurred transformation and the main acceptance in the critique of Catholicism views decided by thinker to the conception of Primacy of the Pope and papocaesarism.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS I05 1120a): these and much else form models of the meticulousness and also the daring with which such discussions should be conducted. THOMAS G. ROSENMEYER University of Washington Religious Philosophy, A Group ol Essays.By Harry Austryn Wolfson. (Cambridge : Harvard University Press, 1961. Pp. xii + 278. $6.00.) For those who have never dared to take the plunge into one of Professor Wolfson's massive studies--the (...) two-volume sets on Philo and Spinoza, for instance, or the first part of The Philosophy of the Church Fathers--these ten essays offer a series of brief but enlightening introductory paddles. The eleventh piece, a concluding Sermonette, is neither enlightening nor a happy introduction to a rigorous mind. The essays, ranging over a considerable number of Jewish, Christian, Muslim, and secular thinkers, are entitled as follows: "The Philonic God of Revelation and His Latter-day Deniers"; "Extradeical and Intradeical Interpretations of Platonic Ideas"; "Immortality and Resurrection in the Philosophy of the Church Fathers"; "Philosophical Implications of the Theology of Cyril of Jerusalem"; "Philosophical Implications of Arianism and Apollinarianism"; "Saint Augustine and the Pelagian Controversy"; "Ibn Khaldun on Attributes and Predestination "; "Causality and Freedom in Descartes, Leibniz, and Hume"; "The Veracity of Scripture from Philo to Spinoza"; "Spinoza and the Religion of the Past." Despite this wide variety of topics, the book is held together, Wolfson assures us, by a "common theme" (p. v). To accept this theme is, in effect, to look at the history of Western religious philosophy from New Testament times to Spinoza's in a very special way. Picking up three histories of philosophy at random, I find that Bertrand Russell's History of Western Philosophy mentions the Jewish philosopher Philo of Alexandria (20? mC.--A.D. 54?) on two pages; B. A. G. Fuller's History of Philosophy devotes about three and a half pages to Philo but concludes that "Philo seems to have had no disciples of note and no direct influence, at any rate, upon the century and a half that intervenes between his death and the birth of Plotinus" (p. 305); W. T. Jones in his History of Western Philosophy (Vol. I) rates Philo's worth at just over a page and a caustic footnote. If, however, we look at religious philosophy in Wolfson's way, we see Philo as the root and determining origin of all medieval philosophizing, Jewish, Christian and Muslim ; we further see the medieval philosophy begun by Philo as a homogeneous system of thought, lying between pagan Greek speculations and the secular systems of the seventeenth century. Wolfson writes: 106 HISTORY OF PHILOSOPHY Ostensibly Philo is only the interpreter of the Hebrew Scriptures in terms of Greek philosophy. But actually he is more than that. He is the interpreter of Greek philosophy in terms of certain fundamental teachings of his Hebrew Scripture, whereby he revolutionised philosophy and remade it into what became the common philosophy of the three religions with cognate Scriptures, Judaism, Christianity, and Islam (p. v). In all the essays the topics are taken partly as Philonic in origin; it is Wolfson's aim to make the quarrels of medieval and later thinkers more intelligible in the light of their positions' intellectual ancestry. The result of his approach is a series of amazingly dexterous historical investigations; the reader moves with quite unexpected ease through intricate thirty-page discussions, each carrying some hundred or so footnotes of far-flung references to Plato, Aristotle, Scripture, Jewish and Arabic commentators, Patristic hagglers, Spinoza, Hume, Mill, et alii. The burden of erudition is wielded with simplicity and grace. Where there are historical obscurities and misunderstandings to be cleared up, one reads Wolfson with gratitude and enjoyment. Perhaps I can best fulfill my role as reviewer by summarizing part of his sixth and most exciting chapter, that on the controversy of Pelagius and Augustine over human freedom. Here Wolfson sets out to reverse history's verdict: to show Pelagius' account of freedom as keeping to "the original Christian belief"; to show Augustine's views as heretical by the measure of previous Christian tradition. He begins with much-documented observations that Greek pagan philosophy establishes a tension in man between the powers of... (shrink)