"It is time that we turn to the divine Other outside of correlationism, to discover again its nature and to witness its truth as creator and sustainer of worlds . . . Only on the basis of divine creation can the radical contingency of the world and its openness to its own miraculous nature be fully thought."
What should philosophical theology look like after the critique of Onto-theo-logy, after Phenomenology, and in the age of Speculative Realism? What does Kabbalah have to say to Philosophy? Since Kant and especially since Husserl, philosophy has only permitted itself to speak about how one relates to God in terms of the intentionality of consciousness and not of how God is in himself. This meant that one could only ever speak to God as an addressed and yearned-for holy Thou, but not to God as infinite creator of all.
In this book-length essay, the author argues that reality itself is made up of the Holy Name of God. Drawing upon the set-theoretical ontology of Alain Badiou, the computational theory of Stephen Wolfram, the physics of Frank Tipler, the psychoanalytical theory of Jacques Lacan, and the genius of Georg Cantor, the author works to demonstrate that the universe is a computer processing the divine Name and that all existence is made of information (the bit). As a result of this ontic pan-computationalism, it is shown that the future resurrection of the dead can take place and how it may in fact occur. Along the way, the book also offers compelling critiques of several significant theories of reality, including the phenomenological theologies of Emmanuel Levinas and Jean-Luc Marion, Process Theology, and Object-Oriented Ontology.
Reality in the Name of God explores how the concepts of Jewish mysticism can be articulated and deployed as philosophical theses within current metaphysical debates. It provides a new and dynamic Structural Realist ontology of information. Ultimately, the book aims to deal a death blow to the restriction of philosophy and theology in relation to elaborations of a how a believer relates to a God outside the mind and to return thought to a direct encounter with the divine nature of reality itself and its creator.
INTRODUCTION: From Kabbalah to Correlationism and Beyond 1. Creation and Infinity 2. Cognitio Dei Experimentalis 3. Our Dear Friend Atheism CHAPTER ONE: Critique of Philosophical Theology 4. The Critique of Onto-theo-logy 5. The Levinasian Lure 6. The Thought of Jean-Luc Marion: Being Given (only to human consciousness) 7. Contra the Process Theologians 8. An Imperfect Logic: Charles Hartshorne's Panentheism CHAPTER TWO: The Kabbalah of Being 9. Badiou's First Thesis: Being is Sets 10. What is an Extensional Set? 11. The Second Thesis: 'The One is Not' 12. The Infinite Made Finite: The Meaning of the Transfinite 13. Creation from Numbers (Sets/Letters): The Sefirot 14. Creation from Letters (Sets/Names): Sefer Yetzirah 15. The God of Cantorianism 16. The Ontological/Modal Proof of Divine Insistence 17. Divine Insistence 18. Nothingness/The Void and its Mark: The Holy Name of God 19. Tzimtzum: Creation of Nothing to Create from Nothing 20. The Name and the Names CHAPTER THREE: 'From It to Bit': Informational Ontology 21. All is Mathematizable 22: The Holy Name as the Primordial Bit: An Ontology of Information 23. Against the Ontology of the Virtual (For it as Epistemology) 24. Information Inside-Out: Mind and Matter 25. Is Stephen Wolfram's New Kind of Science a Science of Kabbalistic Creation? CHAPTER FOUR: The Resurrection of the Dead and the Event of the Name 26. Free Will 27. Critique and Application: Quentin Meillassoux and the Contingency of Creation 28. The Resurrection of the Dead 29. The Event of the Name EPILOGUE 30. 'On that Day, God and God's Name will be One' 31. The Name of Prayer punctumbooks.com

Al-Kindi was the first philosopher of the Islamic world. He lived in Iraq and studied in Baghdad, where he became attached to the caliphal court. In due course he would become an important figure at court: a tutor to the caliph's son, and a central figure in the translation movement of the ninth century, which rendered much of Greek philosophy, science, and medicine into Arabic. Al-Kindi's wide-ranging intellectual interests included not only philosophy but also music, astronomy, mathematics, and medicine. Through deep engagement with Greek tradition al-Kindi developed original theories on key issues in the philosophy of religion, metaphysics, physical science, and ethics. He is especially known for his arguments against the world's eternity, and his innovative use of Greek ideas to explore the idea of God's unity and transcendence.
Despite al-Kindi's historical and philosophical importance no book has presented a complete, in-depth look at his thought until now. In this accessible introduction to al-Kindi's works, Peter Adamson surveys what is known of his life and examines his method and his attitude towards the Greek tradition, as well as his subtle relationship with the Muslim intellectual culture of his day. Above all the book focuses on explaining and evaluating the ideas found in al-Kindi's wide-ranging philosophical corpus, including works devoted to science and mathematics. Throughout, Adamson writes in language that is both serious and engaging, academic and approachable. This book will be of interest to experts in the field, but it requires no knowledge of Greek or Arabic, and is also aimed at non-experts who are simply interested in one of the greatest of Islamicphilosophers.

If I am asked in the framework of Book 1, "Who are you?" I, in answering, might say "I don't know who in the world I am." Nevertheless there is a sense in which I always know what "I" refers to and can never not know, even if I have become, e.g., amnesiac. Yet in Book 2, "Who are you?" has other senses of oneself in mind than the non-sortal "myself". For example, it might be the pragmatic context, as in a bureaucratic setting; but "Who are you?" or "Who am I?" might be more anguished and be rendered by "What sort of person are you?" or "What sort am I?" Such a question often surfaces in the face of a "limit-situation", such as one's death or in the wake of a shameful deed where we are compelled to find our "centers", what we also will call "Existenz". "Existenz" here refers to the center of the person. In the face of the limit-situation one is called upon to act unconditionally in the determination of oneself and one's being in the world. In this Book 2 we discuss chiefly one's normative personal-moral identity which stands in contrast to the transcendental I where one's non-sortal unique identity is given from the start. This moral identity requires a unique self-determination and normative self-constitution which may be thought of with the help of the metaphor of "vocation". We will see that it has especial ties to one's Existenz as well as to love. This Book 2 claims that the moral-personal ideal sense of who one is is linked to the transcendental who through a notion of entelechy. The person strives to embody the I-ness that one both ineluctably is and which, however, points to who one is not yet and who one ought to be. The final two chapters tell a philosophical-theological likely story of a basic theme of Plotinus: We must learn to honor ourselves because of our honorable kinship and lineage "Yonder".

In this significant book Mark C. Mattes critically evaluates the role of justification in the theologies of five leading Protestant thinkers -- Eberhard Jungel, Wolfhart Pannenberg, Jurgen Moltmann, Robert W. Jenson, and Oswald Bayer -- pointing out their respective strengths and weaknesses and showing how each matches up with Luther's own views. Offering both an excellent review of recent trends in Christian theology and a powerful analysis of these trends, Mattes points readers to the various ways in which the doctrine of justification has been applied today. Despite the greatness of their thought, Jungel, Pannenberg, and Moltmann each accommodate the doctrine of justification to goals aligned with secular modernity. Both Jenson and Bayer, on the other hand, construe the doctrine of justification in a nonaccommodating way, thus challenging the secularity of the modern academy. In the end, Mattes argues that Bayer's position is to be preferred as closest to Luther's own, and he shows why it offers the greatest potential for confronting current attempts at self-justification before God.

In The Concealed Art of the Soul, Jonardon Ganeri presents a variety of perspectives on the nature of the self as seen by major schools of classical Indian philosophy.
For Indian thinkers, a philosophical treatise about the self should not only reveal the truth about the nature of the soul, but should also engage the reader in a process of study and contemplation that will eventually lead to self-transformation. By combining careful attention to philosophical content and sensitivity to literary form, Ganeri deepens our understanding of some of the greatest works in Indian literary history. His magisterial survey includes the Upanisads, the Buddha's discourses, the epic Mahabharata, and the writings of Candrakirti, whose work was later to provide the foundation for Tibetan Buddhism.
Ganeri argues that many Western theories of selfhood are not only present in, but are developed to high degree of sophistication in these writings, and that there are other ideas about the self found in the work of classical Indian thinkers which present-day analytic philosophers have not yet begun to explore.
Scholars and students of philosophy and religious studies, particularly those with an interest in Indian and Western conceptions of the self, will find this book fascinating reading.

A guide to Bible understanding and motivator for research

Contributors include: Christopher Southgate, John Hedley Brooke, Celia Deane-Drummond, Paul D. Murray, Michael Robert Negus, Lawrence Osborn, Michael Poole, Jacqui Stewart, Fraser Watts, David Wilkinson, This fully revised and updated edition of God, Humanity and the Cosmos includes new chapters by John Hedley Brooke, Paul D. Murray and David Wilkinson. In addition to a systematic exploration of contemporary perspectives in physics, evolutionary biology and psychology as they relate to theological descriptions of the universe, humanity and consciousness, the book now provides a thorough survey of the theological, philosophical and historical issues underpinning the science-religion debate. Contributors also examine such issues as theological responses to the ecological crisis and to biotechnology; how science is treated and valued in education; and the relation of science to Islamic thought. Dr Christopher Southgate is Lecturer in Theology at the University of Exeter.'

This collection showcases the most influential published essays by philosopher Linda Trinkaus Zagzebski. One of the most distinguished thinkers working in epistemology today, particularly where the theory of knowledge meets ethics and the philosophy of religion, Zagzebski is well-known for broadening epistemology and refocusing it on epistemic virtue and epistemic value. Her work has greatly influenced the trajectory of contemporary epistemology, opening up new fields in analytic epistemology. The papers collected here are organized into six sections to underline the scope of her impact on six key subject areas of epistemology: (1) knowledge and understanding, (2) intellectual virtue, (3) epistemic value, (4) virtue in religious epistemology, (5) intellectual autonomy and authority, and (6) skepticism and the Gettier problem.

This volume is the first-ever collection of essays devoted to the Lurianic concept of tsimtsum. It contains eighteen studies in philosophy, theology, and intellectual history, which demonstrate the historical development of this notion and its evolving meaning: from the Hebrew Bible and the classical midrashic collections, through Kabbalah, Isaac Luria himself and his disciples, up to modernity (ranging from Spinoza, Boehme, Leibniz, Newton, Schelling, and Hegel to Scholem, Rosenzweig, Heidegger, Benjamin, Adorno, Horkheimer, Levinas, Jonas, Moltmann, and Derrida).

A man in a fit of anger, is actuated in a very different manner from one who only thinks of that emotion. If you tell me, that any person is in love, I easily understand your meaning, and form a just conception of his situation; but never can mistake that conception for the real disorders and agitations of the passion. When we reflect on our past sentiments and affections, our thought is a faithful mirror, and copies its objects truly; but the colours which it employs are faint and dull, in comparison of those in which our original perceptions were clothed. It requires no nice discernment or metaphysical head to mark the distinction between them. -from "Of the Origin of Ideas" David Hume may well be the most significant philosopher ever to write in the English language: his arguments dramatically influenced both scientific and religious thinking, and much of what he wrote-particular concerning free will, political theory, and religion-still sounds startlingly modern. This 1748 treatise is the great thinker's thinking on thinking. What can we know, and how can we be sure we really know it? Is there ever any "truth" outside of what we experience inside our own heads? Does experience lead to knowledge, or does experience in fact foil and fool our understanding of the world? Deeply empiricist and skeptical, Hume's ideas continue to be reflected in everything from modern psychology to modern science fiction. His work remains essential reading for modern armchair philosophers. Scottish philosopher, historian, and essayist DAVID HUME (1711-1776) also wrote A Treatise of Human Nature (1739-1740) and An Inquiry Concerning the Principles of Morals (1751).

This dictionary provides a valency description of English verbs, nouns and adjectives. Each entry contains a comprehensive list of the complementation patterns identified on the basis of the largest corpus of English available at the present time. All examples are taken directly from the COBUILD/Birmingham corpus. The valency description comprises statements about the quantitative valency of the lexical units established, an inventory of their obligatory, contextually optional and purely optional complements as well as systematic information on the semantic and collocational properties of the complements. An outline of the model of valency theory used in this dictionary is provided in the introduction. Key Features unique reference work with no comparable publication on the market English is the world's most important lingua franca and the most frequently learned second language

Can we really think about God? Can we prove God's existence? What about faith? Are there good reasons to believe in the Christian God? What about evil? Can we really know with our finite minds anything for sure about a transcendent God? Can we avoid thinking about God? The real problem, says philosopher Gregory E. Ganssle, is not whether we can think about God, but whether we will think well or poorly about God. Admittedly there is a lot of bad thinking going around. But Ganssle, who teaches students, wants to help us think better, especially about God. He thinks philosophy can actually help. In the first part of this book Ganssle lays the groundwork for clear and careful thinking, providing us an introductory guide to doing philosophy. In the second part Ganssle then takes us through the process of thinking well about God in particular. He asks us to consider whether there are good reasons to believe that God exists. He thinks there are In a third part Ganssle addresses the thorny issue of the existence both of God and of evil. He thinks there's a valid way through this problem. In the final part Ganssle helps us thread our way through questions like: What is God like? What can God do? What can God know? How does God communicate? He thinks that there are some clear answers to these questions, at least if you?re talking about the God of Christianity. If you're looking for your first book for thinking clearly and carefully about God, then you'll appreciate the good thinking found in this book.

The work of Bernard of Clairvaux (1090-1153) consists of mystical highlights, moments of stylistic beauty and traditional exegetical discourse. In contrast to previous studies this book does not limit itself to the historical and devotional side of Bernard, but brings to the fore his stylistic originality. Bernard emerges as a flexible thinker, a great dramatist and an adroit master of language who combines the fixed pattern of monastic life with the vicissitudes of extra-mural events.
On the one hand, Bernard's writings are composed according to the rhythm of the uninterrupted ritual of prayer and singing inside the walls of the monastery. On the other hand, that ritual is interspersed with notions of love and death. The present study describes the literary devices through which Bernard shapes the monastic existence as a subtle blend of liturgical routine and uncontrollable events and emotions.

Ludwig Wittgenstein (1889-1951) made profound contributions to many areas of philosophy and cultural understanding, and his thought and methods have inspired numerous inquirers into the forms of our religious life. D. Z. Phillips (1934-2006) pioneered the application of Wittgenstein-influenced approaches to the philosophy of religion, and emphasized the contemplative, non-dogmatic nature of the philosophical task. In "Contemplating Religious Forms of Life," Mikel Burley elucidates and critically examines the work of these two philosophers in relation to various aspects of religion, including ritual, mystical experience, faith and reason, realism and non-realism, conceptions of eternal life, and the use of literature as a resource for the contemplation of religious and non-religious beliefs. The book will be of significant value to academics, students and general readers interested in philosophy, religious studies, theology, and the interrelations between these disciplines.

This book is about the study of Christian Philosophy through the ancient, medieval and modern eras. The ancient era includes the works of Greek and Roman thinkers. This is the most creative era. The medieval era was heavily influenced by Christianity. The modern era represents in most respects a break with thoughts dominated by Christianity. Coupled with scientific investigation, it brought forth many different subjects that are taught in the schools today. In this book, one will learn about the divisions and social studies of Christian Philosophy. This book teaches about the doctrines of the Bible from a Christian and Philosophical viewpoint. Such topics as Analytic Philosophy, Logic, Empiricism, Scholastic and others are introduced. Theories of great men like Plato, Socrates, Augustine, Aquinas, Kant and others are developed. There is even the introduction of some great women philosophers: Fuller, Stanton, etc. This book contains valuable information for research and study. It will be of great benefit in the home, school or library.

In this thoroughly revised edition, James Cox provides an easily accessible introduction to the phenomenology of religion, which he contends continues as a foundational method for the academic study of religion in the twenty-first century. After dealing with the problematic issue of defining religion, he describes the historical background to phenomenology by tracing its roots to developments in philosophy and the social sciences in the early twentieth century. The phenomenological method is then outlined as a step-by-step process, which includes a survey of the important classifications of religious behaviour. The author concludes with a discussion of the place of the phenomenology of religion in the current academic climate and argues that it can be aligned with the growing scholarly interest in the cognitive science of religion.>

The author argues that there are conflicting traditions with regard to the question of what is the moral standing of animals according to Christianity. The dominant tradition maintains that animals are primarily resources but there are alternative strands of Christian thought that challenge this view.

It is a commonplace that while Asia is nondualistic, the West, because of its uncritical reliance on Greek-derived intellectual standards, is dualistic. Dualism is a deep-seated habit of thinking and acting in all spheres of life through the prism of binary opposites leads to paralyzing practical and theoretical difficulties. Asia can provide no assistance for the foreseeable future because the West finds Asian nondualism, especially that of Mahayana Buddhism, too alien and nihilistic. On the other hand, postmodern thought, which purports to deliver us from the dualisms embedded in modernity, turns out to be merely a pseudo-postmodernism. This book's novel idea is that the West already contains within one of its more marginalized roots, that of ancient Hebrew culture, a pre-philosophical form of nondualism which makes possible a new form of nondualism, one to which the West can subscribe. This new nondualism, inspired by Buddhism but not identical to it, is an epistemological, ontological, metaphysical, and praxical middle way both for the West and also between East and West.>

Turning Images in Philosophy, Science, and Religion: A New Book of Nature brings together new essays addressing the role of images and imagination recruited in the perennial debates surrounding nature, mind, and God. The debate between "new atheists" and religious apologists today is often hostile. This book sets a new tone by locating the debate between theism and naturalism (most "new atheists" are self-described "naturalists") in the broader context of reflection on imagination and aesthetics. The eleven essays will be of interest to anyone who is fascinated by the power of imagination and the role of aesthetics in deciding between worldviews or philosophies of nature. Representing a variety of points of view, authors include outstanding philosophers of religion and of science, a distinguished art historian, and a visual artist. The book begins with Martin Kemp's essay on the work of the biologist, mathematician and classical scholar D'Arcy Wentworth Thompson in which Kemp develops the idea of "structural intuitions and a critique of reductive thinking about the natural world. This is followed by Geoffrey Gorham's overview and analysis of images of nature and God found in early modern science and philosophy. Anthony O'Hear questions a reductive, naturalist account of the origin of mind and values. Dale Jacquette offers a thoroughgoing naturalistic philosophy of the emergence of intentionality and a unique argument about the emergence of art and the aesthetic appreciation of nature. E.J. Lowe brings to light some challenges facing naturalistic approaches to human imaginative sensibility. Douglas Hedley articulates and defends a cognitive account of imagination, highlighting some of the difficulties confronting naturalism. Daniel N. Robinson offers a sweeping treatment of nature and naturalism, historically engaging Aristotle, Kant, Hegel and others. Conor Cunningham provides an aggressive critique of contemporary naturalism. Gordon Graham investigates the resources of naturalism in accounting for our sense of the sacred. Mark Wynn provides a subtle understanding of imagination and perception, suggesting how these may play into the theism - naturalism debate. The book concludes with Jil Evans' reflections on how images of the Galapagos Islands have been employed philosophically to picture either a naturalist or theistic image of nature.

Engaging recent developments within the bio-cultural study of religion, Shults unveils the evolved cognitive and coalitional mechanisms by which god-conceptions are engendered in minds and nurtured in societies. He discovers and attempts to liberate a radically atheist trajectory that has long been suppressed within the discipline of theology.