Originally published in 1961, this book originated in the belief that there was an urgent need for a greater association between philosophers and scientists and of both with men of religion. The problem of bringing this association into being is approached from different angles by the two authors, who, while agreeing on the main thesis, differ on many details, and the discussion is largely concerned with an examination of the points of difference. It ranges over the significance of scientific concepts, such as ether, energy, space and time, the place of mathematics in science and of linguistics in philosophy, the nature of scientific thought in relation to the universe as a whole, problems of life, mind, ethics and theology. It also raises questions of importance concerning the present attitudes of organizations dealing with these matters towards their respective concerns. While the main purpose is always kept in view, a certain amount of discursiveness allows for the introduction of incidental matters of interest in themselves as well as in their relation to the central theme. The book has been written for the layman, and the student, while not, by over-simplification, offending the expert and the erudite.

This complete work unites two of Roman philosopher Boethius's finest works; his Theological Tracts regarding Christianity, and his Consolation of Philosophy which concerns the nature of fortune and dying. The works of Boethius emerged at the symbolic conclusion of the classical era, and the beginning of post-Roman Europe. As such they draw deeply upon extant classical traditions and the religious significance of Christianity; the chaos and upheaval of the author's time colors his writing in a fashion vibrant and compelling. Venerated in Catholicism for his theological studies, it was the philosophical ideas of Boethius that saw his popularity endure for ages. Given his compelling life story - Boethius was among the final Roman politicians to serve as a senator before the collapse of the Western Empire - the author's writings gain an additional, historic context. The famous Consolation was written while Boethius was in jail awaiting what transpired as the death sentence.

Sudduth provides a critical exploration of classical empirical arguments for survival arguments that purport to show that data collected from ostensibly paranormal phenomena constitute good evidence for the survival of the self after death. Utilizing the conceptual tools of formal epistemology, he argues that classical arguments are unsuccessful.

Fakhr al-Din al-Razi (1148 - 1210) wrote prolifically in the disciplines of theology, Quranic exegesis, and philosophy. He composed treatises on jurisprudence, medicine, physiognomy, astronomy, and astrology. His body of work marks a momentous turning point in the Islamic tradition and his influence within the post-classical Islamic tradition is striking. After his death in 1210 his works became standard textbooks in Islamic institutions of higher learning. Razi investigates his transformative contributions to the Islamic intellectual tradition. One of the leading representatives of Sunni orthodoxy in medieval Islam, Razi was the first intellectual to exploit the rich heritage of ancient and Islamic philosophy to interpret the Quran. Jaffer uncovers Razi's boldly unconventional intellectual aspirations. The book elucidates the development of Razi's unique appropriation of methods and ideas from ancient and Islamic philosophy into a unified Quranic commentary-and consequently into the Sunni worldview. Jaffer shows that the genre of Quranic commentary in the post-classical period contains a wealth of philosophical material that is of major interest for the history of philosophical ideas in Islam and for the interaction of the aqli ("rational") and naqli ("traditional") sciences in Islamic civilization. Jaffer demonstrates the ways Razi reconciled the opposing intellectual trends of his milieu on major methodological conflicts. A highly original work, this book brilliantly repositions the central aims of Razi's intellectual program.

Over the last twenty years materialist thinkers in the continental tradition have increasingly emphasized the category of immanence. Yet the turn to immanence has not meant the wholesale rejection of the concept of transcendence, but rather its reconfiguration in immanent or materialist terms: an immanent transcendence. Through an engagement with the work of Deleuze, Irigaray and Adorno, Patrice Haynes examines how the notion of immanent transcendence can help articulate a non-reductive materialism by which to rethink politics, ethics and theology in exciting new ways. However, she argues that contrary to what some might expect, immanent accounts of matter and transcendence are ultimately unable to do justice to material finitude. Indeed, Haynes concludes by suggesting that a theistic understanding of divine transcendence offers ways to affirm fully material immanence, thus pointing towards the idea of a theological materialism.

How would Socrates and Plato react to a modern world where secularism and religious fundamentalism are growing while the gap between the human mind and animal mind is narrowing? Using some creative license mixed with real history, science, and philosophy, Seeking Perfection addresses that question. Matt J. Rossano uses a narrative/dialogue format to superimpose on modern times ancient Greece's two most eminent philosophers, along with its government and culture. The story begins with Plato's daring escape from Sicily, where he tutored Dionysius II in philosophy. On board his homebound ship, Plato recounts his experiences in Sicily. In this narrative, the intellectual difference between practical rewards and the pursuit of ideals provides the basis for a series of dialogue on science, secularism, religion, and the uniqueness of the human mind. Upon the ship's arrival home, Plato's mentor, Socrates, is arrested and his trial provides the venue for the book's final dialogue. The final dialogue serves as a counterweight to the earlier ones. Rossano begins and ends with a philosopher imprisoned by his views, indicative of one of its main messages: the true philosopher uses a well-disciplined mind and the best knowledge of the day to get as close to the truth as possible. In doing so, he invariably gets into trouble. This imaginatively constructed tale will absorb those interested in what the philosophical masters might say about today's world.

Applies Dogen Kigen's religious philosophy and the philosophy of Nishida Kitaro to the philosophical problem of personal identity, probing the applicability of the concept of non-self to the philosophical problems of selfhood, otherness, and temporality which culminate in the conundrum of personal identity.

The book God, Truth, and other Enigmas is a collection of eighteen essays that fall under four headings: (God's) Existence/Non-Existence, Omniscience, Truth, and Metaphysical Enigmas. The essays vary widely in topic and tone. They provide the reader with an overview of contemporary philosophical approaches to the subjects that are indicated in the title of the book.

Using the 1893 and the 1993 World's Parliament of Religions as a focus for probing intercultural religious communication, this study describes more than a century's preoccupation with a provocative phenomenon called universal religion. It presents 12 enduringly significant speakers whose rhetorical effectiveness, combined with their concepts of universal religion, forge an intercultural synthesis combining Eastern religions and Western thought. This volume will interest scholars and students of both religion and rhetoric as well as the general public. It provides a deeper appreciation of such well-known communicators as Emerson and Thoreau, as well as an introduction to the significant contributions of thinkers such as Roy, Sen, Besant, Vivekananda, Tagore, Radhakrishnan, Gandhi, Jenkins Lloyd Jones, John Haynes Holmes, and Preston Bradley. The 1893 Parliament of The World's Religions and the 1993 World's Parliament of Religions are described by contemporary historians as watersheds in human history and turning points in humanity's spiritual progress. These parliaments are the two occasions when the world's religious leaders have gathered, and the events symbolize a growing preoccupation with an emerging universal religion evolving through interreligious communication. The 1893 Parliament is recognized for commencing interreligious dialogue and encouraging comparative religion; the 1993 Parliament is remembered for networking the worldwide religious and spiritual communities. This volume describes a little-known but highly important minority movement in which a comparatively few communicators in India and the United States have progessively synthesized Eastern religion and Western thought. The work examines these speakers and their speeches by placing this distinctive rhetorical discourse within their historical times and cultural contexts; specifying the concepts about universal religion proposed by each speaker; and indicating their contributions to an emerging and evolving religion that is universal.

This book defends antitheodicism, arguing that theodicies, seeking to excuse God for evil and suffering in the world, fail to ethically acknowledge the victims of suffering. The authors argue for this view using literary and philosophical resources, commencing with Immanuel Kant's 1791 "Theodicy Essay" and its reading of the Book of Job. Three important twentieth century antitheodicist positions are explored, including "Jewish" post-Holocaust ethical antitheodicism, Wittgensteinian antitheodicism exemplified by D.Z. Phillips and pragmatist antitheodicism defended by William James. The authors argue that these approaches to evil and suffering are fundamentally Kantian. Literary works such as Franz Kafka's The Trial, Samuel Beckett's Waiting for Godot, and George Orwell's Nineteen Eighty-Four, are examined in order to crucially advance the philosophical case for antitheodicism.

Based on more than twenty-five years of research, this objective, balanced, informative, and, above all, interesting social history traces the growth of the religious right in America from its humble grassroots beginnings in the early 1970s to its present status as a powerful cultural and political force. Perhaps the most interesting finding uncovered by sociologist Ruth Murray Brown is that the impetus for the upsurge in Christian right activism of the last three decades was originally the Equal Rights Amendment of the 1970s, which Christian conservatives found so objectionable that a new coalition was mobilized against it. After the defeat of the proposed Amendment, this coalition went on to champion other conservative causes and to become a complex and sophisticated lobbying effort with greater visibility and political influence.
Brown describes the formation, and in some cases the decline, of such organizations as STOP-ERA, the Moral Majority, Concerned Women for America, Focus on the Family, and the Christian Coalition. She profiles key players, like Phyllis Schlafly, Jerry Falwell, Pat Robertson, Tim and Beverly LaHaye, and James Dobson, but also tells what ordinary citizens did in their own local areas. Separate chapters are devoted to an analysis of four important issues motivating the Christian right: their view of ideal family relationships, opposition to "secular humanism," America's "Christian heritage," and values in public schools. She concludes with an overview of what the Christian right has accomplished and what it may be like in the future.
Both sides of the political spectrum will find this in-depth but very readable social history to be full of insights into an important cultural movement.

It is widely claimed that notions of gods and religious beliefs are irrelevant or inconsequential to early Chinese ("Confucian") moral and political thought. Rejecting the claim that religious practice plays a minimal philosophical role, Kelly James Clark and Justin Winslett offer a textual study that maps the religious terrain of early Chinese texts. They analyze the pantheon of extrahumans, from high gods to ancestor spirits, discussing their various representations, as well as examining conceptions of the afterlife and religious ritual. Demonstrating that religious beliefs in early China are both textually endorsed and ritually embodied, this book goes on to show how gods, ancestors and afterlife are philosophically salient. The summative chapter on the role of religious ritual in moral formation shows how religion forms a complex philosophical system capable of informing moral, social, and political conditions.

This book challenges the modern myth that tolerance grows as societies become less religious. The myth inseparably links the progress of toleration to the secularization of modern society. This volume scrutinizes this grand narrative theoretically and empirically, and proposes alternative accounts of the varied relationships between diverse interpretations of religion and secularity and multiple secularizations, desecularizations, and forms of toleration. The authors show how both secular and religious orthodoxies inform toleration and persecution, and how secularizations and desecularizations engender repressive or pluralistic regimes. Ultimately, the book offers an agency-focused perspective which links the variation in toleration and persecution to the actors of secularization and desecularization and their cultural programs.

In this book, Yaroslav Komarovski argues that the Tibetan Buddhist interpretations of the realization of ultimate reality both contribute to and challenge contemporary interpretations of unmediated mystical experience. The model used by the majority of Tibetan Buddhist thinkers states that the realization of ultimate reality, while unmediated during its actual occurrence, is necessarily filtered and mediated by the conditioning contemplative processes leading to it, and Komarovski argues that therefore, in order to understand this mystical experience, one must focus on these processes, rather than on the experience itself. Komarovski also provides an in-depth comparison of seminal Tibetan Geluk thinker Tsongkhapa and his major Sakya critic Gorampa's accounts of the realization of ultimate reality, demonstrating that the differences between these two interpretations lie primarily in their conflicting descriptions of the compatible conditioning processes that lead to this realization. Komarovski maintains that Tsongkhapa and Gorampa's views are virtually irreconcilable, but demonstrates that the differing processes outlined by these two thinkers are equally effective in terms of actually attaining the realization of ultimate reality. Tibetan Buddhism and Mystical Experience speaks to the plurality of mystical experience, perhaps even suggesting that the diversity of mystical experience is one of its primary features.

Success by Choice Not By Chance gives a road map which clearly shows the potential for any one to succeed in life whether they came from Tupelo, Mississippi or was born on Wall Street. This book is about Ernie Tucker who defied the laws of success and has lived a charmed life by following the principles of having faith, repetition, imagination and above all persistence. He says "success has no room for excuses - it is all up to you." It is a choice one makes not a chance one takes, because chances is gambling and depends on the roll of the dice. It shows you that if you have a clearly defined objective and is willing to make the necessary sacrifices, in the long run your dream will become your reality. The book entails what he had faced, handled and triumphed over to become the success that he is. It is his dream to leave a legacy to the coming generations of whomsoever wishes to succeed be it family, friend or stranger. Embedded in the pages are elements of the will, wit and determination it took to get him there. It says that success is accessible but it is all up to you. To embrace the principles that took him there, you must follow his proven method for success. It shows you that success is a constant pursuit not an overnight affair. It is in fact for Ernie a true fulfillment of Martin Luther's dream that black men and white men could work together in unity. Since success is not a respecter of persons when Ernie's principles of faith are enacted, regardless of your color, creed, race or national origin, success will be attained when you step out in faith and have a vision of your goals.