Switch to: References

Add citations

You must login to add citations.
  1. The justification of science and the rationality of religious belief.Michael C. Banner - 1990 - New York: Oxford University Press.
    In this critical examination of recent accounts of the nature of science and of its justification given by Kuhn, Popper, Lakatos, Laudan, and Newton-Smith, Banner contends that models of scientific rationality which are used in criticism of religious beliefs are in fact often inadequate as accounts of the nature of science. He argues that a realist philosophy of science both reflects the character of science and scientific justifications, and suggests that religious belief could be given a justification of the same (...)
    Download  
     
    Export citation  
     
    Bookmark   8 citations  
  • Foreword.G. N. A. Vesey - 1968 - Royal Institute of Philosophy Lectures 2:vii-xxiv.
    Download  
     
    Export citation  
     
    Bookmark  
  • Wittgenstein on the Gulf Between Believers and Non-Believers.Paolo Tripodi - 2013 - Philosophia 41 (1):63-79.
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  • Michel Onfray’s concept of new ethics.Joanna Skurzak - 2022 - Ethics and Bioethics (in Central Europe) 12 (1-2):13-20.
    A new form of ethics suggested by the Francophone philosopher M. Onfray concerns, first of all, the resignation from faith in a transcendent God, which is substituted with an undefined sacrum in immanence. This new form of ethics is, today, becoming a popular alternative to religious ethics. However, traditional, and new ethics should not be treated as separate sets, as they do not necessarily compete with each other. Systems of spiritual development related to specific denominations will always provide inspiration even (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • Why the 'Hopeless War'?: Approaching Intelligent Design.Jeremy Shearmur - 2010 - Sophia 49 (4):475-488.
    This paper addresses the intellectual motivation of some of those involved in the intelligent design movement. It identifies their concerns with the critique of the claim that Darwinism offers an adequate explanation of prima facie teleological features in biology, a critique of naturalism, and the concern on the part of some of these authors including Dembski, with the revival of 'Old Princeton' apologetics. It is argued that their work is interesting and is in principle intellectually legitimate. It is also suggested, (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Steve Fuller and Intelligent Design.Jeremy Shearmur - 2010 - Philosophy of the Social Sciences 40 (3):433-445.
    This essay offers a critical introduction to the intellectual issues involved in the Kitzmiller case relating to intelligent design, and to Steve Fuller’s involvement in it. It offers a brief appraisal of the intelligent design movement stemming from the work of Phillip E. Johnson, and of Steve Fuller’s case for intelligent design in a rather different sense.
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Religious fictionalism.Michael Scott & Finlay Malcolm - 2018 - Philosophy Compass 13 (3):1-11.
    Religious fictionalism is the theory that it is morally and intellectually legitimate to affirm religious sentences and to engage in public and private religious practices, without believing the content of religious claims. This article discusses the main features of fictionalism, contrasts hermeneutic, and revolutionary kinds of fictionalism and explores possible historical and recent examples of religious fictionalism. Such examples are found in recent theories of faith, pragmatic approaches to religion, and mystical traditions in religious theology.
    Download  
     
    Export citation  
     
    Bookmark   11 citations  
  • Faith, fictionalism and bullshit.Michael Scott - 2020 - Thought: A Journal of Philosophy 9 (2):94-104.
    According to a simple formulation of doxasticism about propositional faith, necessarily faith that p requires belief that p. Support of doxasticism is long-standing and was rarely a matter of dispute until William Alston (1996) proposed that that the content of propositional faith need not be believed if it is accepted. Subsequently non-doxastic theories that reject the belief requirement have proliferated and have come to dominate literature in the field. This paper aims to redress the balance by identifying a dilemma for (...)
    Download  
     
    Export citation  
     
    Bookmark   4 citations  
  • Faith and the Structure of the Mind.Kranti Saran - 2014 - Sophia 53 (4):467-477.
    Faith, broadly construed, is central to the political, social and personal life of any rational agent. I argue for two main claims: first, that a typology of faith based on the fine-grained Indic categories of bhakti, śraddhā, prasāda, abhisaṃpratyaya and abhilāṣa dissolves many of the philosophical problems associated with the nature of faith; second, that this typology of faith has elements that cannot be encompassed in a belief-desire psychology. The upshot is that the structure of the mind is more complicated (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Empiricism and Intelligent Design I: Three Empiricist Challenges.Sebastian Lutz - 2013 - Erkenntnis 78 (3):665-679.
    Due to the logical relations between theism and intelligent design (id), there are two challenges to theism that also apply to id. In the falsifiability challenge, it is charged that theism is compatible with every observation statement and thus asserts nothing. I argue that the contentious assumptions of this challenge can be avoided without loss of precision by charging theism (and thus id) directly with the lack of observational assertions. In the translatability challenge, it is charged that theism can be (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Religious Conversion and Loss of Faith: Cases of Personal Paradigm Shift?Robin Le Poidevin - 2021 - Sophia 60 (3):551-566.
    Is Thomas Kuhn’s model of scientific revolutions in terms of paradigm shifts appropriately applied to cases of radical changes in religious outlook, and in particular conversion to faith, or loss of faith? Since this question cannot be addressed in purely a priori terms, three case studies of philosophers who have described significant changes in their own perspectives are examined. Part of the justification for such an approach is to see how changes in view seem from the first-person perspective. Although what (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • Politics, governance and the ethics of belief.Karen Kunz & C. F. Abel - 2022 - Philosophy and Social Criticism 48 (10):1464-1479.
    In matters of governance, is believing subject to ethical standards? If so, what are the criteria how relevant are they in our personal and political culture today? The really important matters in politics and governance necessitate a confidence that our beliefs will lead dependably to predictable and verifiable outcomes. Accordingly, it is unethical to hold a belief that is founded on insufficient evidence or based on hearsay or blind acceptance. In this paper, we demonstrate that the pragmatist concept of truth (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • The Moral Mystic.James R. Home - 2006 - Wilfrid Laurier Press.
    Mysticism is condemned as often as it is praised. Much of the condemnation comes from mysticism’s apparent disregard of morality and ethics. For mystics, the experience of “union” transcends all moral concern. In this careful examination of the works of such practitioners or examiners of mysticism as Paul Tillich, Thomas Merton, Evelyn Underhill, and Martin Buber, the author posits a spectrum of uneasy relationships between mysticism and morality. Horne explores the polarities of apophatic (imageless) and imaginative mysticism, the contemplative and (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • Metaphors, religious language and linguistic expressibility.Jacob Hesse - 2023 - International Journal for Philosophy of Religion 93 (3):239-258.
    This paper examines different functions of metaphors in religious language. In order to do that it will be analyzed in which ways metaphorical language can be understood as irreducible. First, it will be argued that metaphors communicate more than just propositional contents. They also frame their targets with an imagistic perspective that cannot be reduced to a literal paraphrase. Furthermore, there are also cases where metaphors are used to fill gaps of what can be expressed with literal language. In order (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • Theistic Reductionism and the Practice of Worship.Edward H. Henderson - 1979 - International Journal for Philosophy of Religion 10 (1):25 - 40.
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  • The modern invention of “science‐and‐religion”: What follows?Peter Harrison - 2016 - Zygon 51 (3):742-757.
    I am grateful to the four reviewers of The Territories of Science and Religion for their careful and insightful readings of the book, and their kind words about it. They all got the central arguments pretty much right, and thus any critical comments are not the result of fundamental misunderstandings. While there are some common themes in the assessments, each reviewer, happily, has offered a distinct perspective on the book. For this reason I will deal with their comments in turn, (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Describing Law.Raff Donelson - 2020 - Canadian Journal of Law and Jurisprudence 33 (1):85-106.
    Legal philosophers make a number of bold, contentious claims about the nature of law. For instance, some claim that law necessarily involves coercion, while others disagree. Some claim that all law enjoys presumptive moral validity, while others disagree. We can see these claims in at least three, mutually exclusive ways: (1) We can see them as descriptions of law’s nature (descriptivism), (2) we can see them as expressing non-descriptive attitudes of the legal philosophers in question (expressivism), or (3) we can (...)
    Download  
     
    Export citation  
     
    Bookmark   4 citations  
  • Language, Meaning and God.D. M. MacKay - 1972 - Philosophy 47 (179):1 - 17.
    The burden of the Christian religion is not primarily that certain attitudes are desirable nor that certain practices are comfortable, but that certain things are true. Certain facts have to be faced, certain claims recognized. Questions of the meaningfulness and truth-status of religious language are thus central to Christian apologetic. However much emphasis we give to the vital link between true belief and action - and for the Bible the two are inseparable - there is no escaping the obligation to (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • Defending religious pluralism for religious education.Andrew Davis - 2010 - Ethics and Education 5 (3):189 - 202.
    Religious exclusivism, or the idea that only one religion can be true, fuels hatred and conflict in the modern world. Certain objections to religious pluralism, together with associated defences of exclusivism are flawed. I defend a moderate religious pluralism, according to which the truth of one religion does not automatically imply the falsity of others. The thought that we can respect persons even when holding them mistaken strains credulity when we are dealing with religious convictions. Moreover, exclusivism is informed by (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • How a Modest Fideism may Constrain Theistic Commitments: Exploring an Alternative to Classical Theism.John Bishop - 2007 - Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
    Download  
     
    Export citation  
     
    Bookmark   14 citations  
  • The many faces of panentheism: An editorial introduction.Harald Atmanspacher & Hartmut von Sass - 2017 - Zygon 52 (4):1029-1043.
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  • Ursus Philosophicus - Essays Dedicated to Björn Haglund on his Sixtieth Birthday.Christer Svennerlind (ed.) - 2004 - Philosophical Communications.
    Download  
     
    Export citation  
     
    Bookmark  
  • My religion preaches ‘p’, but I don't believe that p: Moore's Paradox in religious assertions.Maciej Tarnowski - forthcoming - Religious Studies.
    In this article, I consider the cases of religious Moorean propositions of the form ‘d, but I don't believe that d’ and ‘d, but I believe that ~d’, where d is a religious dogma, proposition, or part of a creed. I argue that such propositions can be genuinely and rationally asserted and that this fact poses a problem for traditional analysis of religious assertion as an expression of faith and of religious faith as entailing belief. In the article, I explore (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • Logical Positivism and Carnap's Confirmability on the Meaningfulness of Religious Language.Alberto Oya - 2018 - Espíritu 67 (155):243-249.
    Due to their acceptance of the verifiability principle, the only way left for logical positivists to argue for the meaningfulness of religious language was to accept some sort of emotivistic conception of it or to reduce it to the description of religious attitude. The verifiability principle, however, suffers from some severe limitations that make it inadequate as a criterion for cognitive meaning. To resolve these problems, logical positivists gave up the requirement of conclusive verifiability and defended a sort of ‘liberalization’ (...)
    Download  
     
    Export citation  
     
    Bookmark  
  • Reincarnation and the Lack of Imagination in Philosophy.Mikel Burley - 2015 - Nordic Wittgenstein Review 4 (2):39-64.
    It has been observed, by D. Z. Phillips among others, that philosophy suffers from a “lack of imagination”. That is, philosophers often fail to see possibilities of sense in forms of life and discourse due to narrow habits of thinking. This is especially problematic in the philosophy of religion, not least when cross-cultural modes of inquiry are called for. This article examines the problem in relation to the philosophical investigation of reincarnation beliefs in particular. As a remedial strategy, I argue (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  • The Near Death Experience: When Reported Perceptions Are Incongruous With Religious Beliefs.Robert Waxman PhD - 2012 - Dissertation, Saybrook University
    Many individuals have experienced a transformation of their spirituality after a near-death experience (NDE). Some of these near-death experiencers (NDErs) have reported an incongruous spiritual experience (ISE) during their NDEs. An incongruous spiritual experience occurs when NDErs perceive certain communications and/or visions that are incompatible or inconsistent with their previous religious/spiritual beliefs. In the present study the researcher examined NDE and ISE-related phenomena utilizing the qualitative techniques of heuristic analysis. An initial pool of 84 survey participants completed Greyson's NDE Scale (...)
    Download  
     
    Export citation  
     
    Bookmark