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The Spiritual Dimension: Religion, Philosophy and Human Value

New York: Cambridge University Press (2005)

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  1. Religious Identity and Epistemic Injustice: An Intersectional Approach.Jaclyn Rekis - 2023 - Hypatia 38 (4):779-800.
    In this article, I argue in favor of an intersectional account of religious identity to better make sense of how religious subjects can be treated with epistemic injustice. To do this, I posit two perspectives through which to view religious identity: as a social identity and as a worldview. I argue that these perspectives shed light on the unique ways in which religious subjects can be epistemically harmed. From the first perspective, religious subjects can be harmed when their religion is (...)
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  • (9 other versions)The Meaning of Life (Second Revised Edition).Thaddeus Metz - 2021 - Stanford Encyclopedia of Philosophy.
    A 10,000+ word critical overview of analytic philosophy devoted to life's meaning, with some focus on books and more recent works.
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  • Die Erkenntnistheorie der religiösen Vielfalt und des religiösen Dissenses.Katherine Dormandy - 2019 - In Klaus Viertbauer & Georg Gasser (eds.), Handbuch Analytische Religionsphilosophie. Akteure – Diskurse – Perspektiven. Stuttgart: Metzler. pp. 331-344.
    Wir leben in einem Zeitalter der religiösen Vielfalt. Es gibt viele unterschiedliche und scheinbar inkompatible religiöse und säkulare Glaubensformen, die einander mit einer erstaunlichen Intensität und Geschwindigkeit dank Globalisierung und sozialen Medien begegnen. Damit wächst die Einsicht, dass das eigene Überzeugungssystem nicht mehr einfach als gegeben und plausibel anzunehmen ist. Aufgrund dieser neuen Entwicklungen haben sich in den letzten Jahren intensive philosophische Diskussionen ergeben.
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  • Scientism and Scientific Imperialism.Jonathan Beale - 2019 - International Journal of Philosophical Studies 27 (1):73-102.
    Volume 27, Issue 1, February 2019, Page 73-102.
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  • Disagreement from the Religious Margins.Katherine Dormandy - 2018 - Res Philosophica 95 (3):371-395.
    Religious communities often discourage disagreement with religious authorities, on the grounds that allowing it would be epistemically detrimental. I argue that this attitude is mistaken, because any social position in a community—including religious authority—comes with epistemic advantages as well as epistemic limitations. I argue that religious communities stand to benefit epistemically by engaging in disagreement with people occupying other social positions. I focus on those at the community’s margins and argue that religious marginalization is apt to yield religiously important insights; (...)
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  • Wittgenstein's Anti-scientistic Worldview.Jonathan Beale - 2014 - In Jonathan Beale & Ian James Kidd (eds.), Wittgenstein and Scientism. London: Routledge. pp. 59-80.
    This chapter outlines ways in which Wittgenstein’s opposition to scientism is manifest in his later conception of philosophy and the negative attitude he held toward his times. The chapter tries to make clear how these two areas of Wittgenstein’s thought are connected and reflect an anti-scientistic worldview he held, one intimated in Philosophical Investigations §122. -/- It is argued that the later Wittgenstein’s metaphilosophy is marked out against two scientistic claims in particular. First, the view that the scientific method is (...)
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  • Anachronism in Recent Moral Philosophy.Daniel Whistler - 2017 - Philosophy and Rhetoric 50 (3):247-271.
    In this article, I examine a distinctive position in moral philosophy that, following Bernard Williams, I label “postanalytic”. In one of his final essays, “What Might Philosophy Become?”, Williams sets out a program for extending moral philosophy beyond its traditional “limits” in a way that will transform it into an embodied, historical, and political form of reflective practice.1 This programmatic intent has been shared by a number of moral philosophers since, some of whom are expressly influenced by Williams’s late work. (...)
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  • (1 other version)The tightrope Walker.Severin Schroeder - 2007 - Ratio 20 (4):442-463.
    Contrary to a widespread interpretation, Wittgenstein did not regard credal statements as merely metaphorical expressions of an attitude towards life. He accepted that Christian faith involves belief in God's existence. At the same time he held that although as a hypothesis, God's existence is extremely implausible, Christian faith is not unreasonable. Is that a consistent view? According to Wittgenstein, religious faith should not be seen as a hypothesis, based on evidence, but as grounded in a proto‐religious attitude, a way of (...)
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  • Meaning in Life: In Defense of the Hybrid View.Daan Evers & Gerlinde Emma van Smeden - 2016 - Southern Journal of Philosophy 54 (3):355-371.
    According to Susan Wolf's hybrid view about meaning in life, a life is meaningful in virtue of subjective attraction to objectively valuable pursuits. Recently, several philosophers have presented counterexamples to the subjective element in Wolf's view. We argue that these examples are not clearly successful and present a modified version which is even stronger in the face of them. Finally, we offer some positive reasons for accepting a subjective condition on a meaningful life.
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  • Deflationism, Rationalism, and Anti-Rationalism: Three Views of Superego Morality.Ching Wa Wong - 2015 - Open Journal of Philosophy 5 (6):374-383.
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  • The re-enchantment of the world: McDowell, Scruton and Heidegger.George Reynolds - unknown
    In a recent discussion of disenchantment and re-enchantment Charles Taylor suggests that it is possible to respond to the disenchanted view of the world, in which meaning and value are understood as subjective projections, by articulating a re-enchanted sense of nature or the universe from the perspective of human ‘agency-in-the-world’, in which meaning and value are objective. The question I address in this thesis is, what could it mean to articulate a re-enchantment from within our ‘agency-in-the-world’? In Chapter One I (...)
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  • How God Could Assign Us a Purpose without Disrespect: Reply to Salles.Thaddeus Metz - 2013 - Quadranti - Rivista Internazionale di Filosofia Contemporanea 1 (1):99-112.
    In one of the most widely read texts on what makes a life meaningful, composed more than 50 years ago, Kurt Baier presents an intriguing argument against the view that meaning in life would come by fulfilling a purpose God has assigned us. Baier contends that God could not avoid degrading us were He to assign us a purpose, which would mean that God, as a morally ideal being by definition, would not do so. Defenders of God-centred accounts of meaning (...)
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  • Praying to stop being an atheist.T. J. Mawson - 2010 - International Journal for Philosophy of Religion 67 (3):173 - 186.
    In this paper, I argue that atheists who think that the issue of God's existence or non-existence is an important one; assign a greater than negligible probability to God's existence; and are not in possession of a plausible argument for scepticism about the truth-directedness of uttering such prayers in their own cases, are under a prima facie epistemic obligation to pray to God that He stop them being atheists.
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  • Critical Notice:Baier and Cottingham on the Meaning of Life.Thaddeus Metz - 2005 - Disputatio 1 (19):215-228.
    I examine two recent books by analytic philosophers that address the underexplored topic of whether the meaning of life depends on the existence of a supernatural realm including God and a soul. John Cottingham’s On the Meaning of Life defends a supernaturalist conception of life’s meaning, whereas Kurt Baier’s Problems of Life and Death defends the opposite, naturalist perspective. I show that their respective arguments are worth serious consideration, indicate some potential weaknesses in them, and suggest some other argumentative strategies (...)
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  • New developments in the meaning of life.Thaddeus Metz - 2007 - Philosophy Compass 2 (2):196–217.
    In this article I survey philosophical literature on the topic of what, if anything, makes a person’s life meaningful, focusing on systematic texts that are written in English and that have appeared in the last five years (2002-2007). My aims are to present overviews of the most important, fresh, Anglo-American positions on meaning in life and to raise critical questions about them worth answering in future work.
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  • Religious delusion or religious belief?Richard Gipps & Simon Clarke - forthcoming - Philosophical Psychology.
    How shall we distinguish religious delusion from sane religious belief? Making this determination is not usually found to be difficult in clinical practice – but what shall be our theoretical rationale? Attempts to answer this question often try to provide differentiating principles by which the religious “sheep” may be separated from the delusional “goats.” As we shall see, none of these attempts work. We may, however, ask whether the assumption underlying the search for a differentiating principle – that religious beliefs (...)
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  • Is the essence of Christianity a disenchanted world? A critical discussion of Marcel Gauchet.Patrick Giddy - 2019 - South African Journal of Philosophy 38 (3):313-329.
    Marcel Gauchet argues that whatever impulse previously gave rise to religion is now fully translated by the values of representative politics, empirical method, future orientation and productivity as an end in itself. The good and productive citizen replaces the dutiful Christian. His foundational thesis is twofold: (a) religion is the surrender of human autonomy to a power other than human beings, issuing in a hierarchical social structure thought to be given by nature; and (b), paradoxically, religion has at the same (...)
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  • (9 other versions)The Meaning of Life.Thaddeus Metz - 2018 - In Tim Crane (ed.), Routledge Encyclopedia of Philosophy Online. London: Routledge.
    A 3,500 word overview of 21st century Anglo-American philosophical books devoted to the question of what, if anything, would make life meaningful.
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  • Resolving Religious Disagreements.Katherine Dormandy - 2018 - Faith and Philosophy 35 (1):56-83.
    Resolving religious disagreements is difficult, for beliefs about religion tend to come with strong biases against other views and the people who hold them. Evidence can help, but there is no agreed-upon policy for weighting it, and moreover bias affects the content of our evidence itself. Another complicating factor is that some biases are reliable and others unreliable. What we need is an evidence-weighting policy geared toward negotiating the effects of bias. I consider three evidence-weighting policies in the philosophy of (...)
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  • Re-Enchanting The World: An Examination Of Ethics, Religion, And Their Relationship In The Work Of Charles Taylor.David McPherson - 2013 - Dissertation, Marquette University
    In this dissertation I examine the topics of ethics, religion, and their relationship in the work of Charles Taylor. I take Taylor's attempt to confront modern disenchantment by seeking a kind of re-enchantment as my guiding thread. Seeking re-enchantment means, first of all, defending an `engaged realist' account of strong evaluation, i.e., qualitative distinctions of value that are seen as normative for our desires. Secondly, it means overcoming self-enclosure and achieving self-transcendence, which I argue should be understood in terms of (...)
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  • Divine Ineffability.Guy Bennett-Hunter - 2015 - Philosophy Compass 10 (7):489-500.
    Though largely neglected by philosophers, the concept of ineffability is integral to the Christian mystical tradition, and has been part of almost every philosophical discussion of religious experience since the early twentieth century. After a brief introduction, this article surveys the most important discussions of divine ineffability, observing that the literature presents two mutually reinforcing obstacles to a coherent account of the concept, creating the impression that philosophical reflection on the subject had reached an impasse. The article goes on to (...)
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  • Recent Work on the Meaning of Life and Philosophy of Religion.T. J. Mawson - 2013 - Philosophy Compass 8 (12):1138-1146.
    ‘The Meaning of Life’ and ‘The Philosophy of Religion’ have meant different things to different people, and so I do well to alert my reader to what these phrases mean to me and thus to the subject area of this review of recent work on their intersection. First, ‘The Meaning of Life’: within the analytic tradition, an idea has gained widespread assent; whatever the vague and enigmatic nature of the phrase ‘the meaning of life’, we may sensibly speak of meaningfulness (...)
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  • Religious disagreements and epistemic rationality.David M. Holley - 2013 - International Journal for Philosophy of Religion 74 (1):33-48.
    Richard Feldman has argued that in cases of religious disagreement between epistemic peers who have shared all relevant evidence, epistemic rationality requires suspense of judgment. I argue that Feldman’s postulation of completely shared evidence is unrealistic for the kinds of disputes he is considering, since different starting points will typically produce different assessments of what the evidence is and how it should be weighed. Feldman argues that there cannot be equally reasonable starting points, but his extension of the postulate of (...)
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  • What is spirituality? The challenges of a philosophical definition.Doris Reisinger - forthcoming - Sophia:1-15.
    In recent years, there have been a number of philosophical publications focusing on spirituality. But even in pertinent philosophical texts it is rare to find attempts at shaping a workable definition of spirituality, despite the obvious need for a clear definition for the philosophical debate on spirituality. This paper addresses the major issues in shaping a satisfactory definition of spirituality: an understanding of spirituality as transcendence of critical reasoning, the broadness of the concept, the implications of various scholarly backgrounds and (...)
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  • Testimony, Evidence, and Wisdom in Today’s Philosophy of Religion.Charles Taliaferro & Elizabeth Duel - 2011 - Teaching Philosophy 34 (2):105-118.
    In philosophy of religion, when, if ever, is it better to philosophically engage one another as advocates of competing religions (or secular naturalism) as opposed to conducting a more detached philosophical investigation of each other’s actual religious convictions? We offer a narrative overview of a philosophy of religion seminar we participated in, highlighting questions about the possibility of even understanding persons of different religions and considering when, if ever, one’s own religious convictions should be put on exhibit in teaching philosophy (...)
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  • (1 other version)After Freud: Phantasy and Imagination in the Philosophy of Religion.Beverley Clack - 2008 - Philosophy Compass 3 (1):203-221.
    Philosophers of religion have tended to focus on Freud's dismissal of religion as an illusion, thus characterising his account as primarily hostile. Those who wish to engage with psychoanalytic ideas in order to understand religion in a more positive way have tended to look to later psychoanalysts for more sympathetic sources. This paper suggests that other aspects of Freud's own writings might, surprisingly, provide such tools. In particular, a more subtle understanding of the relationship between illusion and reality emerges in (...)
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  • A systems model of spirituality.David Rousseau - 2014 - Zygon 49 (2):476-508.
    Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural (...)
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  • Satisfaction of Spiritual Needs and Self-Rated Health among Churchgoers.Deborah Bruce †, Neal Krause, Cynthia Woolever & R. David Hayward - 2014 - Archive for the Psychology of Religion 36 (1):86-104.
    Research indicates that greater involvement in religion may be associated with better physical health. The purpose of this study is to see if the satisfaction of spiritual needs is associated with health. This model that contains the following core hypotheses: Individuals who attend church more often are more likely to receive spiritual support from fellow church members than people who attend worship services less frequently ; receiving more spiritual support is associated with stronger feelings of belonging in a congregation; individuals (...)
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  • (2 other versions)Ethics, spirituality and self: managerial perspective and leadership implications.Cécile Rozuel & Nada Kakabadse - 2010 - Business Ethics, the Environment and Responsibility 19 (4):423-436.
    This paper argues that the self, as both the centre of our identity and the focus of our spiritual life, has not been given enough consideration with regard to the ethics of managers and leaders. Informed by models of self-realisation and the Jungian process of individuation, our discussion suggests that the way we perceive and interpret our self affects our moral behaviour. In particular, integrity of the self fully participates in enhancing servant leadership and consistent ethical practice. We illustrate the (...)
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  • (9 other versions)The Meaning of Life.Thaddeus Metz - 2012 - In Ed Zalta (ed.), Stanford Encyclopedia of Philosophy. Stanford Encyclopedia of Philosophy.
    Many major historical figures in philosophy have provided an answer to the question of what, if anything, makes life meaningful, although they typically have not put it in these terms. Consider, for instance, Aristotle on the human function, Aquinas on the beatific vision, and Kant on the highest good. While these concepts have some bearing on happiness and morality, they are straightforwardly construed as accounts of which final ends a person ought to realize in order to have a significant existence. (...)
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  • (2 other versions)Ethics, spirituality and self: managerial perspective and leadership implications.Cécile Rozuel & Nada Kakabadse - 2010 - Business Ethics 19 (4):423-436.
    This paper argues that the self, as both the centre of our identity and the focus of our spiritual life, has not been given enough consideration with regard to the ethics of managers and leaders. Informed by models of self-realisation and the Jungian process of individuation, our discussion suggests that the way we perceive and interpret our self affects our moral behaviour. In particular, integrity of the self fully participates in enhancing servant leadership and consistent ethical practice. We illustrate the (...)
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  • Religious Symbols.Daniel Whistler - 2016 - Philosophy Compass 11 (11):730-742.
    In this essay, I survey the different uses of the concept of the symbol at play in the philosophy of religion. Considering that historically theories of the symbol have frequently had significant religious presuppositions and implications, I suggest that one might expect that the symbol would play a significant role in current research. This is not the case, however, since the very specific metaphysical, linguistic and theological premises that have traditionally informed much theorisation of the symbol tend to be unpopular (...)
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  • A New Perspective on Humanity in the Cosmic Future: A Critical Reflection on Some Transhumanist Visions.Martin Farbák & Zlatica Plašienková - 2023 - Human Affairs 33 (2):210-223.
    The authors of this article critically consider selected transhumanist views of new perspectives on humanity in the cosmic future. Their focus is on philosophical and ethical thinking about the futuristic concepts of Cyborgs and Cosmic Beings promoted by Ted Chu. They weight up the possible negative consequences of radical human enhancement and analyse the utilitarian roots of the conceptions discussed. The theory of planetary and cosmic personality appears to be a safer alternative to radical human enhancement but they also pinpoint (...)
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  • The Interplay of Scientific Activity, Worldviews and Value Outlooks.Hugh Lacey - 2009 - Science & Education 18 (6-7):839-860.
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  • The Problem of Criteria and the Necessity of Natural Theology.Ankur Barua - 2013 - Heythrop Journal 54 (2):166-180.
    Most streams of Christianity have emphasized the unknowability of God, but they have also asserted that Christ is the criterion through whom we may have limited access to the depths of God, and through whose life and death we can formulate the doctrine of God as Triune. This standpoint, however, leads to certain complications regarding ‘translating’ the Christian message to adherents of other religious traditions, and in particular the question, ‘Why do you accept Christ as the criterion?’, is one that (...)
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  • Baier and Cottingham on the meaning of life.Thaddeus Metz - 2005 - Disputatio 1 (19):251-264.
    I examine two recent books by analytic philosophers that address the underexplored topic of whether the meaning of life depends on the existence of a supernatural realm including God and a soul. John Cottingham’s On the Meaning of Life defends a supernaturalist conception of life’s meaning, whereas Kurt Baier’s Problems of Life and Death defends the opposite, naturalist perspective. I show that their respective arguments are worth serious consideration, indicate some potential weaknesses in them, and suggest some other argumentative strategies (...)
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