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Books > Humanities > Religion & beliefs > General > Philosophy of religion
This book examines the post-secular idea of 'religion for
non-believers'. The new form of unbelief which is dubbed as
'tourist atheism' is not based on absolute rejection of religion as
a 'dangerous illusion' or 'mere prejudice'. Tourist atheists
instead consider religion as a cultural heritage and a way of
seeking perfection. What are the origins of these new forms of
atheism? What are the implications of the emergence of a type of
atheism which is more open toward religious teachings, rituals,
arts, and world views? Hashemi argues that public intellectuals
must consider that it is a sign of a post-secular age in which
believers and non-believers go beyond mere tolerance and engage in
a creative process of co-practice and co-working.
This volume presents the theory of culture of the Russian-born
German Jewish social philosopher David Koigen (1879-1933). Heir to
Hermann Cohen's neo-Kantian interpretation of Judaism, he
transforms the religion of reason into an ethical
Intimitatsreligion. He draws upon a great variety of intellectual
currents, among them, Max Scheler's philosophy of values, the
historical sociology of Max Weber, the sociology of religion of
Emile Durkheim, Ernst Troeltsch and Georg Simmel and American
pragmatism. Influenced by his personal experience of marginality in
German academia yet the same time unconstrained by the dictates of
the German Jewish discourse, Koigen shapes these theoretical
strands into an original argument which unfolds along two
trajectories: theodicy of culture and ethos. Distinguished from
ethics, ethos identifies the non-formal factors that foster a
group's sense of collective identity as it adapts to continuous
change. From a Jewish perspective, ethos is grounded in the
biblical covenant as the paradigm of a social contract and
corporate liability. Although the normative content of the
covenantal ethos is subject to gradual secularization, its
metaphysical and existential assumptions, Koigen argues, continue
to inform Jewish self-understanding. The concept of ethos
identifies the dialectic of tradition as it shapes Jewish religious
consciousness, and, in turn, is shaped by the evolving cultural and
axiological sensibilities. In consonance, Jewish identity cannot be
reduced to ethnicity or a purely secular culture. Urban develops
these fragmentary and inchoate theories into a sociology of
religious knowledge and suggests to read Koigen not just as a
Jewish sociologist but as the first sociologist of Judaism who
proposes to overcome the dogmatic anti-metaphysical stance of
European sociology.
A Frightening Love radically rethinks God and evil. It rejects
theodicy and its impersonal conception of reason and morality.
Faith survives evil through a miraculous love that resists
philosophical rationalization. Authors criticised include Alvin
Plantinga, Richard Swinburne, Marilyn McCord Adams, Peter van
Inwagen, John Haldane, William Hasker.
Questions regarding the role of the Holy Spirit and spiritual gifts
in the life of the believer and the church today continue to be
asked. Professor Max Turner suggests that the place to begin
answering such questions is the New Testament. What do the writers
of the New Testament say about the work of the Holy Spirit, and how
can we understand spiritual gifts for today? Turner looks carefully
at the gospels of Luke and John and the writings of Paul and
explores how they took over and developed Old Testament and
Intertestamental notions of the Spirit. Then he asks how looking at
ancient witnesses informs our contemporary understanding. A
comprehensive 400 page study that looks at issues such as prophecy,
healing, tongues, and a Trinitarian Pneumatology in which Turner
moves from the horizon of the original text with balance to the
contemporary context. "The author intends to provide a middle way
between Pentecostal theology and more traditional forms of
Christianity. Readers from both sides will have to decide how much
of this ideal Turner has actually achieved. From the perspective of
more conservative theology, the book offers little interaction with
sources outside of the Pentecostal/ charismatic and Evangelical
traditions. From the Pentecostal perspective, the book hardly
interacts with the experiential approach of a Pentecostal theology
to spiritual gifts. To both sides, the book should therefore be
perceived as an invitation to combine the wisdom and insights of
the different traditions for a more inclusive and ecumenical
perspective in the future. In this sense, The Holy Spirit and
Spiritual Gifts has opened the doors to further dialogue and
interactions not only on the formal academic level but also among
pastors, church leaders, and others who seek to maintain the unity
of the Spirit." -Pneuma Review
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Given
(Hardcover)
Kenneth John
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R873
Discovery Miles 8 730
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Ships in 10 - 15 working days
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Dialectic of Enlightenment
(Hardcover)
Jacob Klapwijk; Foreword by Lambert Zuidervaart; Translated by Colin L. Yallop
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R897
R769
Discovery Miles 7 690
Save R128 (14%)
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Religion is not merely a different way of thinking but is rather an
alternative manner of being-it is both a way of attending to the
world and a form of embodiment. Literature provides another key to
legislating new ways of being in the world. Some of the best
Romantic literature can be understood as experimental attempts to
access and harness infrasensible energy-affects and dispositions
operating beneath the threshold of consciousness-in the hope that
by so doing it may become possible to project elusive affects into
the practical world of conscious thinking and judgment. Words Made
Flesh demonstrates how the Romantic poets Samuel Taylor Coleridge,
John Keats, and Percy Bysshe Shelley and the novelist Jane Austen
affect, mediate, and ultimately alter our very sense of embodiment
in ways that have lasting effects on readers' affective, political,
and spiritual lives. Such works, which unsettle habitual ways of
seeing, are perennially valuable because they not only call
attention to the dispositions we normally inhabit, but they also
suggest ways of forging new patterns and forms of life through the
medium of embodiment.Drawing on the work of these writers, Dempsey
argues that Romanticism's contribution to our understanding of the
postsecular becomes clearer when considered in relation to three
timely scholarly conversations not previously synthesized: secular
and postsecular studies, affect theory, and media studies. By
weaving together these three strands, Words Made Flesh clarifies
how Romanticism provides a useful field guide to the new geography
of the self ushered in by secular modernity, while also pointing
toward potential postsecular futures. Ultimately, Dempsey argues
for a view of literature that recognizes it as an essential
component to ethical practice.
Christians look with hope to the resurrection of the dead and the
restoration of all things. But what of those who have already died?
Do they also await these things, or have they in some sense already
happened for them? Within the Catholic theological community, this
question has traditionally been answered in terms of the
disembodied souls of human beings awaiting bodily resurrection.
Since the 1960s, Catholic theologians have proposed two
alternatives: resurrection at death into the Last Day and the
consummation of all things, or resurrection in death into an
interim state in which the embodied dead await, with us, the final
consummation of all things. This book critically examines the
Scriptural, philosophical and theological reasons for these
alternatives and, on the basis of this analysis, offers an account
of the traditional schema which makes clear that in spite of these
challenges it remains the preferable option.
Cattoi and McDaniel present a selection of articles on the role of
the body and the spiritual senses--our transfigured channels of
sensory perceptions--in the context of spiritual practice. The
volume investigates this theme across a variety of different
religious traditions, starting from early and medieval
Christianity, addressing a number of Eastern traditions, such as
Hinduism, Buddhism, and Daoism, and finally touching on some modern
forms of spirituality and psychotherapy.
Philosophy for A Level is an accessible textbook for the new 2017
AQA Philosophy syllabus. Structured closely around the AQA
specification this textbook covers the two units, Metaphysics of
God and Metaphysics of Mind, in an engaging and student-friendly
way. With chapters on 'How to do philosophy', exam preparation
providing students with the philosophical skills they need to
succeed, and an extensive glossary to support understanding, this
book is ideal for students studying philosophy. Each chapter
includes: argument maps that help to develop students' analytical
and critical skills comprehension questions to test understanding
discussion questions to generate evaluative argument explanation of
and commentary on the AQA set texts 'Thinking harder' sections
cross-references to help students make connections bullet-point
summaries of each topic. The companion website hosts a wealth of
further resources, including PowerPoint slides, flashcards, further
reading, weblinks and handouts, all structured to accompany the
textbook. It can be found at www.routledge.com/cw/alevelphilosophy.
This edited collection of essays critically examines how diverse
religions of the world represent, understand, theologize, theorize
and respond to disability and/or chronic illness. Contributors
employ a wide variety of methodological approaches including
ethnography, historical, cultural, or textual analysis, personal
narrative, and theological/philosophical investigation.
This text provides a comparative investigation of the affinities
and differences of two of the most dynamic currents in World
Buddhism: Zen Buddhism and the Thai Forest Movement. Defying
differences in denomination, culture, and historical epochs, these
schools revived an unfettered quest for enlightenment and proceeded
to independently forge like practices and doctrines. The author
examines the teaching gambits and tactics, the methods of practice,
the place and story line of teacher biography, and the nature and
role of the awakening experience, revealing similar forms deriving
from an uncompromising pursuit of awaking, the insistence on
self-cultivation, and the preeminent role of the charismatic
master. Offering a pertinent review of their encounters with
modernism, the book provides a new coherence to these seemingly
disparate movements, opening up new avenues for scholars and
possibilities for practitioners.
This is a view of the work of philosopher Giorgio Agamben in
relation to his own most basic theological premises and the
discipline of theology. Though the work of Italian theorist Giorgio
Agamben has been increasing in popularity over the last several
years in the English-speaking world, little work has been done
directly on the theological legacy which actually dominates the
overall force of his critical analyses, a topic which has intrigued
his readers since the publication of his short book on Saint Paul's
'Letter to the Romans'. "Agamben and Theology" intends to
illuminate such a connection by examining the theologically
inflected terms that have come to dominate his work over time,
including the messianic, the sacred, sovereignty, glory, creation,
original sin, redemption and revelation. "The Philosophy and
Theology" series looks at major philosophers and explores their
relevance to theological thought as well as the response of
theology.
Why did science emerge in the West and how did scientific values
come to be regarded as the yardstick for all other forms of
knowledge? Stephen Gaukroger shows just how bitterly the cognitive
and cultural standing of science was contested in its early
development. Rejecting the traditional picture of secularization,
he argues that science in the seventeenth century emerged not in
opposition to religion but rather was in many respects driven by
it. Moreover, science did not present a unified picture of nature
but was an unstable field of different, often locally successful
but just as often incompatible, programmes. To complicate matters,
much depended on attempts to reshape the persona of the natural
philosopher, and distinctive new notions of objectivity and
impartiality were imported into natural philosophy, changing its
character radically by redefining the qualities of its
practitioners. The West's sense of itself, its relation to its
past, and its sense of its future, have been profoundly altered
since the seventeenth century, as cognitive values generally have
gradually come to be shaped around scientific ones. Science has not
merely brought a new set of such values to the task of
understanding the world and our place in it, but rather has
completely transformed the task, redefining the goals of enquiry.
This distinctive feature of the development of a scientific culture
in the West marks it out from other scientifically productive
cultures. In The Emergence of a Scientific Culture, Stephen
Gaukroger offers a detailed and comprehensive account of the
formative stages of this development--and one which challenges the
received wisdom that science was seen to be self-evidently the
correct path to knowledge and that the benefits of science were
immediately obvious to the disinterested observer.
The present study addresses problems of an epistemological nature
which hinge on the question of how to define Jewish thought. It
will take its start in an ancient question, that of the
relationship between Jewish culture, Greek philosophy, and then
Greco-Roman (and Christian) thought in connection with the query
into the history and genealogy of wisdom and knowledge. Our journey
into the history of the denomination 'Jewish philosophy' will
include a leg that will lead us to certain declarations of
political, moral, and scientific principles, and then on to the
birth of what is called philosophia perennis or, in Christian
circles, prisca theologia. Our subject of inquiry will thus be the
birth of the concept of Jewish philosophy, Jewish theology and
Jewish philosophy of religion. A special emphasis will fall on the
topic treated in the last part of this study: Jewish scepticism, a
theme that involves a philosophical attitude founded on dialectical
"enquiry", as the etymology of the Greek word skepsis properly
means.
I Know myself, I know myself, I am One With God -From the Pert Em
Heru "The Ru Pert em Heru" or "Ancient Egyptian Book of The Dead,"
or "Book of Coming Forth By Day" as it is more popularly known, has
fascinated the world since the successful translation of Ancient
Egyptian hieroglyphic scripture over 150 years ago. The astonishing
writings in it reveal that the Ancient Egyptians believed in life
after death and in an ultimate destiny to discover the Divine. The
elegance and aesthetic beauty of the hieroglyphic text itself has
inspired many see it as an art form in and of itself. But is there
more to it than that? Did the Ancient Egyptian wisdom contain more
than just aphorisms and hopes of eternal life beyond death? In this
volume Dr. Muata Ashby, the author of over 25 books on Ancient
Egyptian Yoga Philosophy has produced a new translation of the
original texts which uncovers a mystical teaching underlying the
sayings and rituals instituted by the Ancient Egyptian Sages and
Saints. "Once the philosophy of Ancient Egypt is understood as a
mystical tradition instead of as a religion or primitive mythology,
it reveals its secrets which if practiced today will lead anyone to
discover the glory of spiritual self-discovery. The Pert em Heru is
in every way comparable to the Indian Upanishads or the Tibetan
Book of the Dead." $28.95 ISBN# 1-884564-28-3 Size: 81/2" X
This book describes Reformed ecclesiology through the lived faith
of the Filipino American Christian diaspora. It proposes a
contextual, constructive ecclesiology by engaging with the
Presbyterian/Reformed theological tradition's understanding of the
ascension of Jesus Christ with the Old Testament book of Habakkuk
as a conversation partner.
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