Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

In this study the author makes a comparison between the two main types of existentialism: the Christian and the non-Christian. The comparison is made on four levels: first, the common situation; second, the possibility and means of communication; third, the chosen methods of philosophy; and fourth, the attitude and interpretations in relation to similar subjects. Although the French existentialists have been greatly influenced by Kierkegaard and by contemporary existentialist thought in Germany, Switzerland, Italy, Spain, and the United States, the study is limited to the existentialism of contemporary French writers. France in the last fifty years has experienced some of the most crucial events of her history and this common setting for both Christian and non-Christian man turns to Christianity and another militant atheism. It is particularly in France that the split is most clearly made between these two varieties of existentialist thought. Dr. Kingston handles the issues in a fair and honest way, neither concealing his own position nor dealing unfairly with those of whom he is most critical. The intelligent English reader, lay or academic, will find this an excellent introduction to a whole area of modern French life and thought with which he is unlikely to be well acquainted.

In 1884 the long-running annual series of Bampton Lectures at the University of Oxford was given by Frederick Temple, at that time Bishop of Exeter. He had earlier been a prominent educational reformer, headmaster at Rugby School and chaplain to Queen Victoria, and he later rose to become Archbishop of Canterbury. This book contains his Bampton Lectures on The Relations between Religion and Science - perhaps the most passionately debated topic of that time. He discusses the apparent conflict between scientific and religious beliefs on various topics including free will, knowledge, evolution, and supernatural power, but concludes that science and religion are not foes, but counterparts, and that neither is complete without the other. His contribution in this area is of lasting importance in the history and philosophy of science.

Comprising seven essays by learned contributors and controversially advocating a rationalist Christianity, this work became a sensation upon publication in 1860. Frederick Temple (1821 1902), later Archbishop of Canterbury, wrote on the cultural contributions of non-Christians; Roland Williams (1817 70), Professor of Hebrew at Lampeter, questioned Old Testament prophesies; Baden Powell (1796 1850), Oxford Professor of Geometry, challenged belief in miracles and embraced Darwinism; Henry Bristow Wilson (1803 88) questioned literal biblical history; the only lay contributor, Egyptologist Charles Wycliffe Goodwin (1817 78), embraced geology; Mark Pattison (1813 84), tutor at Lincoln College, wrote on the history of rationalist theology; and Benjamin Jowett (1817 93), Oxford Professor of Greek, advocated a historical reading of the Bible. Wilson and Williams were later found guilty of heresy by a Church court, though this was overturned on appeal. For readers interested in the theological controversies of the Victorian era, these essays remain invaluable.