There are deep and pervasive disagreements today in universities and colleges, and popular culture in general, over the credibility and value of belief in God. This has given rise to an urgent need for a balanced, comprehensive, accessible resource book that can inform the public and scholarly debate over theism. While scholars with as diverse interests as Daniel Dennett, Terry Eagleton, Richard Dawkins, Jurgen Habermas, and Rowan Williams have recently contributed books to this debate, "theism" as a concept remains poorly understood and requires a more thorough and systematic analysis than it has so far received in any single volume. The Routledge Companion to Theism addresses this need by investigating theism's history as well as its relationship to inquiry in the sciences, social sciences, and humanities, and to its wider cultural contexts. The contents are not confined within the philosophy of religion or even within the more expansive borders of philosophy. Rather, The Routledge Companion to Theism investigates its subject through the lens of a wide variety of disciplines and explores the ramifications of theism considered as a way of life as well as an intellectual conviction. The five parts of the volume indicate its inclusive scope: I. What is Theism?; II. Theism and Inquiry; III. Theism and the Socio-Political Realm; IV. Theism and Culture; V. Theism as a Way of Life. The result is a well ordered and thorough collection that should provide a wide spectrum of readers with a better understanding of a subject that's much discussed, but frequently misunderstood. As the editors note in their Introduction, while stimulating and informing the contemporary debate, a key aim of the volume is to open new avenues of inquiry into theism and thereby to encourage further research into this vital topic. Comprised of 54 essays by leading scholars in philosophy, history, theology, religious studies, political science, education and sociology, The Routledge Companion to Theism promises to be the most useful, comprehensive resource on an emerging subject of interest for students and scholars.

The fifth volume of The History of Evil covers the twentieth century from 1900 through 1950. The period saw the maturation of intellectual movements such as Pragmatism and Phenomenology, and the full emergence of several new academic disciplines; all these provided novel intellectual tools that were used to shed light on a human capacity for evil that was becoming increasingly hard to ignore. An underlying theme of this volume is the effort to reconstruct an understanding of human nature after confidence in its intrinsic goodness and moral character had been shaken by world events. The chapters in this volume cover globally relevant topics such as education, propaganda, power, oppression, and genocide, and include perspectives on evil drawn from across the world. Theological and atheistic responses to evil are also examined in the volume. This outstanding treatment of approaches to evil at a determinative period of modernity will appeal to those with interests in the intellectual history of the era, as well as to those with interests in the political, philosophical and theological movements that matured within it.

Hinduism: A Contemporary Philosophical Investigation explores Hinduism and the distinction between the secular and religious on a global scale. According to Ranganathan, a careful philosophical study of Hinduism reveals it as the microcosm of philosophical disagreements with Indian resources, across a variety of topics, including: ethics, logic, the philosophy of thought, epistemology, moral standing, metaphysics, and politics. This analysis offers an original and fresh diagnosis of studying Hinduism, colonialism, and a global rise of hyper-nationalism, as well as the frequent acrimony between scholars and practitioners of Hindu traditions. This text is appropriate for use in undergraduate and graduate courses on Hinduism, and Indian philosophy, and can be used as an advanced introduction to the problems of philosophy with South Asian resources.

This first volume of The History of Evil covers Graeco-Roman, Indian, Near Eastern, and Eastern philosophy and religion from 2000 BCE to 450 CE. This book charts the foundations of the history of evil among the major philosophical traditions and world religions, beginning with the oldest recorded traditions: the Vedas and Upanisads, Confucianism and Daoism, and Buddhism, and continuing through Graeco-Roman and Judaeo-Christian schools of thought. This cutting-edge treatment of the history of evil at its crucial and determinative inception will appeal to those with particular interests in the ancient period and early theories and ideas of evil and good, as well as those seeking an understanding of how later philosophical and religious developments were conditioned and shaped.

In this volume, Charles Taliaferro and Jil Evans promote aesthetic personalism by examining three domains of aesthetics - the philosophy of beauty, aesthetic experience, and philosophy of art - through the lens of Judaism, Christianity, Islam, theistic Hinduism, and the all-seeing Compassionate Buddha. These religious traditions assume an inclusive, overarching God's eye, or ideal point of view, that can create an emancipatory appreciation of beauty and goodness. This appreciation also recognizes the reality and value of the aesthetic experience of persons and deepens the experience of art works. The authors also explore and contrast the invisibility of persons and God. The belief that God or the sacred is invisible does not mean God or the sacred cannot be experienced through visual and other sensory or unique modes. Conversely, the assumption that human persons are thoroughly visible, or observable in all respects, ignores how racism and other forms of bias render persons invisible to others.

The second volume of The History of Evil explores the philosophy of evil in the long Middle Ages. Starting from the Augustinian theme of evil as a deprivation or perversion of what is good, this period saw the maturation of concepts of natural evil, of evil as sin involving the will, and of malicious agents aiming to increase evil in general and sin in particular. Comprising fifteen chapters, the contributions address key figures of the Christian Middle Ages or traditions sharing some similar cultural backgrounds, such as medieval Judaism and Islam. Other chapters examine contemporaneous developments in the Middle East, China, India and Japan. The volume concludes with an overview of contemporary transpositions of Dante, illustrating the remarkable cultural influence of medieval accounts of evil today. This outstanding treatment of the history of evil at the crucial and determinative inception of its key concepts will appeal to those with particular interests in the ideas of evil and good.

The fourth volume of The History of Evil explores the key thinkers and themes relating to the question of evil in eighteenth and nineteenth centuries. The very idea of "evil" is highly contentious in modern thought and this period was one in which the concept was intensely debated and criticized. The persistence of the idea of evil is a testament to the abiding significance of theology in the period, not least in Germany. Comprising twenty-two chapters by international scholars, some of the topics explored include: Berkeley on evil, Voltaire and the Philosophes, John Wesley on the origins of evil, Immanuel Kant on evil, autonomy and grace, the deliverance of evil: utopia and evil, utilitarianism and evil, evil in Schelling and Schopenhauer, Friedrich Nietzsche and the genealogy of evil, and evil and the nineteenth-century idealists. This volume also explores a number of other key thinkers and topics within the period. This outstanding treatment of the history of evil at the crucial and determinative inception of its key concepts will appeal to those with particular interests in the ideas of evil and good.

The third volume of The History of Evil encompasses the early modern era from 1450-1700. This revolutionary period exhibited immense change in both secular knowledge and sacred understanding. It saw the fall of Constantinople and the rise of religious violence, the burning of witches and the drowning of Anabaptists, the ill treatment of indigenous peoples from Africa to the Americas, the reframing of formal authorities in religion, philosophy, and science, and it produced profound reflection on good and evil in the genius of Shakespeare, Milton, Bacon, Teresa of Avila, and the Cambridge Platonists. This superb treatment of the history of evil during a formative period of the early modern era will appeal to those with interests in philosophy, theology, social and political history, and the history of ideas.

This sixth volume of The History of Evil charts the era 1950-2018, with topics arising after the atrocities of World War II, while also exploring issues that have emerged over the last few decades. It exhibits the flourishing of analytic philosophy of religion since the War, as well as the diversity of approaches to the topic of God and evil in this era. Comprising twenty-one chapters from a team of international contributors, this volume is divided into three parts, God and Evil, Humanity and Evil and On the Objectivity of Human Judgments of Evil. The chapters in this volume cover relevant topics such as the evidential argument from evil, skeptical theism, free will, theodicy, continental philosophy, religious pluralism, the science of evil, feminist theorizations, terrorism, pacifism, realism and relativism. This outstanding treatment of the history of evil will appeal to those with particular interests in the ideas of evil and good

In Contemporary Philosophical Theology, Charles Taliaferro and Chad Meister focus on key topics in contemporary philosophical theology within Christianity, Islam, and Judaism, as well as Hinduism and Buddhism. The volume begins with a discussion of key methodological tools available to the philosophical theologian, such as faith and reason, science and religion, revelation and sacred scripture, and authority and tradition. The authors use these tools to explore subjects including language, ineffability, miracles, evil, and the afterlife. They also grapple with applied philosophical theology, including environmental concerns, interreligious dialogue, and the nature and significance of political values. A concluding discussion proposes that philosophical theology can contribute to important reflections and action concerning climate change.

In recent scholarship there is an emerging interest in the integration of philosophy and theology. Philosophers and theologians address the relationship between body and soul and its implications for theological anthropology. In so doing, philosopher-theologians interact with cognitive science, biological evolution, psychology, and sociology. Reflecting these exciting new developments, The Ashgate Research Companion to Theological Anthropology is a resource for philosophers and theologians, students and scholars, interested in the constructive, critical exploration of a theology of human persons. Throughout this collection of newly authored contributions, key themes are addressed: human agency and grace, the soul, sin and salvation, Christology, glory, feminism, the theology of human nature, and other major themes in theological anthropology in historic as well as contemporary contexts.

In this volume, Charles Taliaferro and Jil Evans promote aesthetic personalism by examining three domains of aesthetics - the philosophy of beauty, aesthetic experience, and philosophy of art - through the lens of Judaism, Christianity, Islam, theistic Hinduism, and the all-seeing Compassionate Buddha. These religious traditions assume an inclusive, overarching God's eye, or ideal point of view, that can create an emancipatory appreciation of beauty and goodness. This appreciation also recognizes the reality and value of the aesthetic experience of persons and deepens the experience of art works. The authors also explore and contrast the invisibility of persons and God. The belief that God or the sacred is invisible does not mean God or the sacred cannot be experienced through visual and other sensory or unique modes. Conversely, the assumption that human persons are thoroughly visible, or observable in all respects, ignores how racism and other forms of bias render persons invisible to others.

This Companion offers an up-to-date overview of the beliefs, doctrines, and practices of the key philosophical concepts at the heart of Christian theology. The sixteen chapters, commissioned specially for this volume, are written by an internationally recognized team of scholars and examine topics such as the Trinity, God s necessary existence, simplicity, omnipotence, omniscience, omnipresence, goodness, eternity and providence, the incarnation, resurrection, atonement, sin and salvation, the problem of evil, church rites, revelation and miracles, prayer, and the afterlife. Written in non-technical, accessible language, they not only offer a synthesis of scholarship on these topics but also suggest questions and topics for further investigation.

Consciousness and the Mind of God is especially concerned with central metaphysical claims about the nature of persons and the implications of these claims for the philosophy of God. Charles Taliaferro shows that in the contemporary climate there is a widespread view that the insights gained from a philosophy of human persons lead either to a total abandonment of traditional theistic claims about God or to a radical revision of theistic claims about how God relates to the world. Thus, the preponderance of physicalism has led a wide range of philosophers and theologians to reconsider the traditional conception of God as a nonphysical person or person-like reality, ideas about the afterlife, and the Christian doctrine of the incarnation. Some have taken the plausibility of physicalism to be a sufficient ground for embracing philosophical atheism, and thereby rejecting wholesale the fundamental claims of Christianity, Judaism, and Islam. Others have taken the success of a physicalist philosophy to justify treating religion along noncognitive lines. Taliaferro critically examines these options, and defends a nonphysicalist understanding of the God-world relation. He maintains that, while persons are not identical with their bodies, and God is not identical with the cosmos, it remains the case that persons and bodies, God and the cosmos, "exist in a profoundly integral union". His notions of "integrative dualism" and "integrative theism" seek to avoid some of the extremes of Cartesian and Platonic dualism.

Charles Taliaferro has written a dynamic narrative history of philosophical reflection on religion from the seventeenth century to the present, with an emphasis on shifting views of faith and the nature of evidence. The book begins with the movement called Cambridge Platonism, which formed a bridge between the ancient and medieval worlds and early modern philosophy. While the book provides a general overview of different movements in philosophy, it also offers a detailed exposition and reflection on key arguments. The scope is broad, from Descartes to contemporary feminist philosophy of religion. Written with clarity and verve, this is a book that will appeal to professionals and students in the philosophy of religion, religious studies, and the history of ideas, as well as informed lay readers.

Charles Taliaferro has written a dynamic narrative history of philosophical reflection on religion from the seventeenth century to the present, with an emphasis on shifting views of faith and the nature of evidence. The book begins with the movement called Cambridge Platonism, which formed a bridge between the ancient and medieval worlds and early modern philosophy. While the book provides a general overview of different movements in philosophy, it also offers a detailed exposition and reflection on key arguments. The scope is broad, from Descartes to contemporary feminist philosophy of religion. Written with clarity and verve, this is a book that will appeal to professionals and students in the philosophy of religion, religious studies, and the history of ideas, as well as informed lay readers.

Hinduism: A Contemporary Philosophical Investigation explores Hinduism and the distinction between the secular and religious on a global scale. According to Ranganathan, a careful philosophical study of Hinduism reveals it as the microcosm of philosophical disagreements with Indian resources, across a variety of topics, including: ethics, logic, the philosophy of thought, epistemology, moral standing, metaphysics, and politics. This analysis offers an original and fresh diagnosis of studying Hinduism, colonialism, and a global rise of hyper-nationalism, as well as the frequent acrimony between scholars and practitioners of Hindu traditions. This text is appropriate for use in undergraduate and graduate courses on Hinduism, and Indian philosophy, and can be used as an advanced introduction to the problems of philosophy with South Asian resources.

This first volume of The History of Evil covers Graeco-Roman, Indian, Near Eastern, and Eastern philosophy and religion from 2000 BCE to 450 CE. This book charts the foundations of the history of evil among the major philosophical traditions and world religions, beginning with the oldest recorded traditions: the Vedas and Upanisads, Confucianism and Daoism, and Buddhism, and continuing through Graeco-Roman and Judaeo-Christian schools of thought. This cutting-edge treatment of the history of evil at its crucial and determinative inception will appeal to those with particular interests in the ancient period and early theories and ideas of evil and good, as well as those seeking an understanding of how later philosophical and religious developments were conditioned and shaped.

The second volume of The History of Evil explores the philosophy of evil in the long Middle Ages. Starting from the Augustinian theme of evil as a deprivation or perversion of what is good, this period saw the maturation of concepts of natural evil, of evil as sin involving the will, and of malicious agents aiming to increase evil in general and sin in particular. Comprising fifteen chapters, the contributions address key figures of the Christian Middle Ages or traditions sharing some similar cultural backgrounds, such as medieval Judaism and Islam. Other chapters examine contemporaneous developments in the Middle East, China, India and Japan. The volume concludes with an overview of contemporary transpositions of Dante, illustrating the remarkable cultural influence of medieval accounts of evil today. This outstanding treatment of the history of evil at the crucial and determinative inception of its key concepts will appeal to those with particular interests in the ideas of evil and good.

This book guides readers through an investigation of religion from a naturalistic perspective and explores the very meaning of the term 'religious naturalism'. Oppy considers several widely disputed claims: that there cannot be naturalistic religion; that there is nothing in science that poses any problems for naturalism; that there is nothing in religion that poses any serious challenges to naturalism; and that there is a very strong case for thinking that naturalism defeats religion. Naturalism and Religion: A Contemporary Philosophical Investigation is an ideal introduction for undergraduate and postgraduate students of religious studies and philosophy who want to gain an understanding of the key themes and claims of naturalism from a religious and philosophical perspective.

This book guides readers through an investigation of religion from a naturalistic perspective and explores the very meaning of the term 'religious naturalism'. Oppy considers several widely disputed claims: that there cannot be naturalistic religion; that there is nothing in science that poses any problems for naturalism; that there is nothing in religion that poses any serious challenges to naturalism; and that there is a very strong case for thinking that naturalism defeats religion. Naturalism and Religion: A Contemporary Philosophical Investigation is an ideal introduction for undergraduate and postgraduate students of religious studies and philosophy who want to gain an understanding of the key themes and claims of naturalism from a religious and philosophical perspective.

Islam as a religion and a way of life guides millions of people around the world and has a significant impact on worldly affairs. To many Muslims, however, a philosophical understanding or assessment of Islamic belief is seen as a feeble and religiously inappropriate attempt to understand matters that are beyond rational comprehension. Islam: A Contemporary Philosophical Investigation explores this issue in detail, by guiding readers through a careful study of the relationship between faith and reason in Islam. In particular, it pays close attention to religious objections to philosophizing about Islam, arguments for and against Islamic belief, and the rationality of Islamic belief in light of contemporary philosophical issues, such as problems of religious diversity, evil and religious doubt. This text is ideal for upper-level undergraduates and graduate students seeking an objective, philosophical introduction to Islam, a subject of increasing interest in classrooms around the world.

Consciousness and the Mind of God is especially concerned with central metaphysical claims about the nature of persons and the implications of these claims for the philosophy of God. Charles Taliaferro shows that in the contemporary climate there is a widespread view that the insights gained from a philosophy of human persons lead either to a total abandonment of traditional theistic claims about God or to a radical revision of theistic claims about how God relates to the world. Thus, the preponderance of physicalism has led a wide range of philosophers and theologians to reconsider the traditional conception of God as a nonphysical person or person-like reality, ideas about the afterlife, and the Christian doctrine of the incarnation. Some have taken the plausibility of physicalism to be a sufficient ground for embracing philosophical atheism, and thereby rejecting wholesale the fundamental claims of Christianity, Judaism, and Islam. Others have taken the success of a physicalist philosophy to justify treating religion along noncognitive lines. Taliaferro critically examines these options, and defends a nonphysicalist understanding of the God-world relation. He maintains that, while persons are not identical with their bodies, and God is not identical with the cosmos, it remains the case that persons and bodies, God and the cosmos, "exist in a profoundly integral union". His notions of "integrative dualism" and "integrative theism" seek to avoid some of the extremes of Cartesian and Platonic dualism.

The fifth volume of The History of Evil covers the twentieth century from 1900 through 1950. The period saw the maturation of intellectual movements such as Pragmatism and Phenomenology, and the full emergence of several new academic disciplines; all these provided novel intellectual tools that were used to shed light on a human capacity for evil that was becoming increasingly hard to ignore. An underlying theme of this volume is the effort to reconstruct an understanding of human nature after confidence in its intrinsic goodness and moral character had been shaken by world events. The chapters in this volume cover globally relevant topics such as education, propaganda, power, oppression, and genocide, and include perspectives on evil drawn from across the world. Theological and atheistic responses to evil are also examined in the volume. This outstanding treatment of approaches to evil at a determinative period of modernity will appeal to those with interests in the intellectual history of the era, as well as to those with interests in the political, philosophical and theological movements that matured within it.

The third volume of The History of Evil encompasses the early modern era from 1450-1700. This revolutionary period exhibited immense change in both secular knowledge and sacred understanding. It saw the fall of Constantinople and the rise of religious violence, the burning of witches and the drowning of Anabaptists, the ill treatment of indigenous peoples from Africa to the Americas, the reframing of formal authorities in religion, philosophy, and science, and it produced profound reflection on good and evil in the genius of Shakespeare, Milton, Bacon, Teresa of Avila, and the Cambridge Platonists. This superb treatment of the history of evil during a formative period of the early modern era will appeal to those with interests in philosophy, theology, social and political history, and the history of ideas.