This book traces a deep misunderstanding about the relation of concepts and reality in the history of philosophy. It exposes the influence of the mistake in the thought of Locke, Berkeley, Kant, Nietzche and Bradley, and suggests that the solution can be found in Hegelian thought. Ellis argues that the treatment proposed exemplifies Hegel's dialectical method. This is an important contribution to this area of philosophy.

This book traces a deep misunderstanding about the relation of concepts and reality in the history of philosophy. It exposes the influence of the mistake in the thought of Locke, Berkeley, Kant, Nietzche and Bradley, and suggests that the solution can be found in Hegelian thought. Ellis argues that the treatment proposed exemplifies Hegel's dialectical method. This is an important contribution to this area of philosophy.

Many philosophers believe that God has been put to rest. Naturalism is the default position, and the naturalist can explain what needs to be explained without recourse to God. This book agrees that we should be naturalists, but it rejects the more prevalent scientific naturalism in favour of an 'expansive' naturalism inspired by David Wiggins and John McDowell. It is argued that expansive naturalism can accommodate the idea of God, and that the expansive naturalist has unwittingly paved the way towards a form of naturalism which poses a genuine challenge to the atheist. It follows that the traditional naturalism versus theism debate must be reconfigured: naturalism and theism are no longer logically incompatible; rather, they can both be true. Fiona Ellis draws on a wide range of thinkers from theology and philosophy, and spans the gulf between analytic and continental philosophy. She tackles various philosophical problems including the limits of nature and the status of value; some theological problems surrounding the natural/supernatural relation, the Incarnation, and the concept of myth; and offers a model-inspired by the secular expansive naturalist's conception of philosophy-to comprehend the relation between philosophy and theology.

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What does it mean to understand the world religiously? How is such understanding to be distinguished from scientific understanding? What does it have to do with religious practice, transfiguring love, and spiritual well-being? New Models of Religious Understanding investigates these questions to set a new and exciting agenda for philosophy of religion. Featuring contributions from leading scholars in the field, the volume cuts across the supposed divide between analytic and continental approaches to the subject and engages the interest of a broad range of philosophical and theological readers.

Many philosophers believe that God has been put to rest. Naturalism is the default position, and the naturalist can explain what needs to be explained without recourse to God. This book agrees that we should be naturalists, but it rejects the more prevalent scientific naturalism in favor of an "expansive" naturalism inspired by David Wiggins and John McDowell. It is argued that expansive naturalism can accommodate the idea of God, and that the expansive naturalist has unwittingly paved the way towards a form of naturalism which poses a genuine challenge to the atheist. It follows that the traditional naturalism versus theism debate must be reconfigured: naturalism and theism are no longer logically incompatible; rather, they can both be true.
Fiona Ellis draws on a wide range of thinkers from theology and philosophy, and spans the gulf between analytic and continental philosophy. She tackles various philosophical problems including the limits of nature and the status of value; some theological problems surrounding the natural/supernatural relation, the Incarnation, and the concept of myth; and offers a model - inspired by the secular expansive naturalist's conception of philosophy - to comprehend the relation between philosophy and theology.

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