Hamner seeks to discover what makes pragmatism uniquely American. She argues that the inextricably American character of pragmatism of such figures as C.S. Peirce and William James lies in its often understated affirmation of America as a uniquely religious country with a God-given mission and populated by God-fearing citizens. The development of Pragmatism is the most important achievement in the history of American Philosophy. M. Gail Hamner here examines the European roots of the movement in a search for what makes Pragmatism uniquely American. Hamner argues that the inextricably American character of the Pragmatism of such figures as C.S Peirce and William James lies in its often understated affirmation of America as a uniquely religious country with a God-given mission and a populated by God-fearing citizens. By looking at European and British thinkers whom pragmatists read, Hamner examines how pragmatism's notions of self, nation, and morality were formed in reaction to the work of these thinkers. Hamner finds that the pervasive religiosity of nineteenth-century American public language underlies Peirce's and James' resistance to aspects of the philosophy and science of their non-American colleagues. This religiosity, Hamner shows, is linked strongly to the continuing rhetorical power of American Puritanism.

Neither a book about the psychology of spirituality nor America's ongoing turf wars between religion and science, Psychology, Religion, and the Nature of the Soul takes to task many of the presumed relationships between the two-from sharing common concerns to diametrically hostile opposites-to analyze the myriad functions religion and psychology play in our understanding of the human life and mind.

Graham Richards takes the historical and philosophical long view in these rigorous and readable essays, which trace three long-running and potentially outmoded threads: that psychology and religion are irrelevant to each other, that they are complementary and should collaborate, and that one will eventually replace the other. He references a stunning variety of texts (from Freud and Allport to Karen Armstrong and Paul Tillich) reflecting the evolution of these ideas over the decades, to emphasize both the complexity of the issues and the enduring lack of easy answers. The eloquence of the writing and passionate objectivity of the argument will interest readers on all sides of the debate as the author examines: the religious origins of psychology, the original dichotomy: mythos versus logos, the authenticity of religious experience, Religion and personality, the problematic role of prayer and Religion in the history of psychotherapy.

For those making a serious study of the history of psychology, Psychology, Religion, and the Nature of the Soul will inspire a fresh wave of critical discussion and inquiry.

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.'

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.

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

This volume is dedicated to Wittgenstein's remarks on Frazer's The Golden Bough and represents a collaboration of scholars within philosophy and the study of religion. For the first time, specialized investigations of the philological and philosophical aspects Wittgenstein's manuscripts are combined with the outlook of philosophical anthropology and ritual studies. In the first section of the book Wittgenstein's remarks are presented and discussed in light of his Nachlass and relevant lecture-notes by G.E. Moore, reproduced in this book as facsimiles. The second section deals with the cultural and philosophical background of the early remarks, while the third section focuses specifically on the general problem of understanding as being a main issue of these remarks. The fourth section concentrates on the philosophical development characteristic of the later remarks. Finally, the fifth section reviews Wittgenstein's opposition to Frazer, and the ramifications of his remarks, in light of ritual studies. The book is intended for scholars in philosophy and religious studies, as well as for the general reader with an academic interest in philosophy and the philosophy of religion.

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 book deals with three major French thinkers of the seventeenth century, Descartes, Pascal, and Malebranche. It examines their influential critical accounts of the impact of the body and of social relationships on experience, and the need to correct this by reference to metaphysical or religious truth.

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.>

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".

The intelligibility of nature was a persistent theme of William A. Wallace, OP, one of the most prolific Catholic scholars of the late twentieth century. This Reader aims to make available a representative selection of his work in the history of science, natural philosophy, and theology illustrating his defense and development of this central theme. Wallace is among the most important Galileo scholars of the past fifty years and a key figure in the recent revival of scientific realism. Further, his long and productive scholarly career has been shaped by a continuous effort to bring the resources of the Aristotelian-Thomistic tradition to the solution of contemporary problems of philosophy and science. Through all of these contributions, Wallace has provided the foundation for a renewed confidence in the capacity of human knowers to attain understanding of the natural order. Consequently, the overall aim of this volume is to secure continued access to his scholarship for readers in the new millennium. Intelligibility of Nature contains twenty-nine previously published essays written by Wallace over a period of some forty years. Many of these essays are currently not readily accessible. They are arranged in five thematic groups, each representing a major subject-area of Wallace's scholarly interests. The first group is devoted to essays on making nature intelligible through the use of scientific models. The second group of essays investigates various ways in which the Aristotelian-Thomistic tradition is foundational to contemporary scientific research. Essays in the third group are historical studies on the origins of modern science. The fourth group of essays discuss the viability of the cosmological argument for the existence of God in light of natural science. The final group of essays consider the relation of science and religion. Together these essays provide a representative sample of Wallace's multifaceted contributions to scholarship.

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.

A guide to Bible understanding and motivator for research

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.

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.

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.>

This book is a consideration of major contemporary African American and Jewish theological understandings of God, human nature, moral evil, suffering, and ethics, utilizing the work of James Cone and Emil Fackenheim. Specifically, it examines how profound faith in a just God is sustained, and even strengthened, in the face of particularly horrific and long-standing evil and suffering in a community. The constructive portion of the book explores theological possibilities by focusing on the concepts of human freedom, resistance, and responsibility--all grounded in divine gift--as an effective and meaningful response to oppression and despair.

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.

The Oxford Handbook of the Study of Religion provides a comprehensive overview of the academic study of religion. Written by an international team of leading scholars, its fifty-one chapters are divided thematically into seven sections. The first section addresses five major conceptual aspects of research on religion. Part two surveys eleven main frameworks of analysis, interpretation, and explanation of religion. Reflecting recent turns in the humanities and social sciences, part three considers eight forms of the expression of religion. Part four provides a discussion of the ways societies and religions, or religious organizations, are shaped by different forms of allocation of resources. Other chapters in this section consider law, the media, nature, medicine, politics, science, sports, and tourism. Part five reviews important developments, distinctions, and arguments for each of the selected topics. The study of religion addresses religion as a historical phenomenon and part six looks at seven historical processes. Religion is studied in various ways by many disciplines, and this Handbook shows that the study of religion is an academic discipline in its own right. The disciplinary profile of this volume is reflected in part seven, which considers the history of the discipline and its relevance. Each chapter in the Handbook references at least two different religions to provide fresh and innovative perspectives on key issues in the field. This authoritative collection will advance the state of the discipline and is an invaluable reference for students and scholars.

Faith and Place takes knowledge of place as a basis for thinking about the relationship between religious belief and our embodied life.
Recent epistemology of religion has appealed to various secular analogues for religious belief - especially analogues drawn from sense perception and scientific theory construction. These approaches tend to overlook the close connection between religious belief and our moral, aesthetic and otherwise engaged relationship to the material world. By taking knowledge of place as a starting point for religious epistemology, Mark Wynn aims to throw into clearer focus the embodied, action-orienting, perception-structuring, and affect-infused character of religious understanding.
This innovative study understands the religious significance of a site in terms of i. its capacity to stand for some encompassing truth about human life; ii. its conservation of historical meanings, where these meanings make a practical claim upon those located at the place at later times; and iii. its directing of the believer's attention to a sacred meaning, through enacted appropriation of the site.
Wynn proposes that the notion of 'God' functions like the notion of a 'genius loci', where the relevant locus is the sum of material reality. He argues that knowledge of God consists in part in a storied and sensuous appreciation of the significance of particular places.