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  1. Religious Certainty: Peculiarities and Pedagogical Considerations.José María Ariso - 2020 - Studies in Philosophy and Education 39 (6):657-669.
    This paper presents the concept of ‘religious certainty’ I have developed by drawing inspiration from Wittgenstein’s notion of ‘certainty’. After describing the particular traits of religious certainty, this paper addresses two difficulties derived from this concept. On the one hand, it explains why religious certainty functions as such even though all its consequences are far from being absolutely clear; on the other hand, it clarifies why, unlike the rest of certainties, the loss of religious certainty does not result in the (...)
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  • Understanding the Healing Potential of Ibogaine through a Comparative and Interpretive Phenomenology of the Visionary Experience.James Rodger - 2018 - Anthropology of Consciousness 29 (1):77-119.
    Ibogaine is a hallucinogenic alkaloid, derived from Tabernanthe iboga, a plant unique to the rainforests of West Africa. Its traditional use as an epiphanic sacrament in local magico-religious practice inspired its appropriation by Western drug addicts by whom it is now hailed as both a catalyst of psychospiritual insight and an effective alleviator of cravings and withdrawal. While scientific and early clinical studies confirm its role in reducing physical withdrawal and craving, debate continues concerning the significance of its “visionary” properties. (...)
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  • Registers of the religious: The Terence H. McLaughlin lecture 2010.Paul Standish - 2012 - Ethics and Education 7 (2):185-197.
    Alasdair MacIntyre's landmark book After Virtue, first published in 1981, begins with sobering words, the resonance of which has, in the three decades since then, been felt by many. We live in a wo...
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  • Dao and Process.Frank J. Hoffman - 2002 - Asian Philosophy 12 (3):197 – 212.
    This paper is about different types of silence, and about differing processes of philosophical investigation and sagely illumination. It is argued that the sagely Dao of wu wei leads to silence in the sense of no spoken words, and the philosophical way of proof leads to silence in the sense of no spoken words. So both proof and wu wei both lead to silence in the sense of no spoken words. Accordingly there is a type of silence that results from (...)
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  • Emerging in the image of God to know good and evil.Jason P. Roberts - 2011 - Zygon 46 (2):471-481.
    Abstract. Found in the Primeval History in Genesis, the biblical concepts of the “image of God” and the “knowledge of good and evil” remain integral to Christian anthropology, especially with regard to the theologoumena of “fall” and “original sin.” All of these symbols are remained important and appropriate descriptors of the human condition, provided that contemporary academic theological anthropology engages in constructive dialogue with the natural and social sciences. Using Paul Ricoeur's notion of “second naïveté experience,” I illustrate the hermeneutical (...)
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  • (1 other version)Incarnational anthropology.John Haldane - 1991 - Royal Institute of Philosophy Supplement 29:191-211.
    The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth , in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. (...)
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  • Moral perception and judgment and a truly radical change of social practices: a reply to Paul Standish's 'Registers of the religious'.Paul Smeyers - 2012 - Ethics and Education 7 (2):199-205.
    Ethics and Education, Volume 7, Issue 2, Page 199-205, July 2012.
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  • Prioritizing practice in the study of religion: normative and descriptive orientations.Mikel Burley - 2018 - International Journal of Philosophy and Theology 79 (4):437-450.
    ABSTRACTCalls to prioritize practice in the study of religion typically claim that attention to lived practices rather than merely to ‘belief’ is needed if a given religious tradition or instance of religiosity is to be understood. Within that broad ambit, certain empirical researchers, as well as some Wittgenstein-influenced philosophers of religion, investigate the diversity of religious practices without passing judgement, whereas certain other philosophers foreground a narrower selection of examples while deploying moral criteria to distinguish acceptable from unacceptable religion. Characterizing (...)
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  • Perichoresis as a Hermeneutical Key to Ontology: Social Constructionism, Kierkegaard, and Trinitarian Theology.Gregory Scott Gorsuch - 2022 - Perichoresis 20 (4):51-101.
    If humans are created in the image of a trinitarian God, then we might consider that the fundamental ontology of humans would be relational, furthermore to some degree perichoretic. If perichoresis is somehow reflected in human relations, perichoresis should be evident analogically in our social relations, theology, and various disciplines of thought. This relational concept of the Church Fathers failed to be further developed because the concept of the Trinity fell from theological focus over the centuries. Today subtle but radical (...)
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  • ‘What’s a nice girl like you doing in a place like this?’ or ‘What’s a feminist practical theologian doing amongst a bunch of distinguished philosophers?’ A riff on Professor Joe Margolis’ paper.Nicola Slee - 2015 - International Journal of Philosophy and Theology 76 (5):412-418.
    Rather than offer a detailed or close reading of Margolis’ paper, I ‘riff’ on some key motifs and themes from his paper from the perspective of a feminist practical theologian. I highlight affective and moral dimensions of the experience of engaging with difference, as exemplified in my own experience as a non-philosopher of engaging with a difficult philosophical text, before going on to nuance and add depth to the notion of religious diversity via multidimensional models of faith. I call on (...)
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  • On Theology and Objectivity: A Northern Point of View to Analytic Theology.Olli-Pekka Vainio - 2020 - Journal of Analytic Theology 8 (1):390-404.
    : This paper has three aims. First, it provides the historical background necessary to understand the nature of academic systematic theology as it is currently being pursued in Nordic countries. Second, it questions whether the current methods of analytic theology are able to fulfill the desiderata of Nordic academic systematic theology. To this end, I suggest a specific methodological solution. Lastly, I assess if analytic theology can remain theological when using this methodology.
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  • Visions of the Self in Late Medieval Christianity: Some Cross-Disciplinary Reflections: Sarah Coakley.Sarah Coakley - 1992 - Royal Institute of Philosophy Supplement 32:89-103.
    In a volume devoted to philosophy, religion and the spiritual life, I would like to focus the later part of my essay on a comparison of two Christian spiritual writings of the fourteenth century, the anonymous Cloud of Unknowing in the West, and the Triads of Gregory Palamas in the Byzantine East. Their examples, for reasons which I shall explain, seem to me rich with implications for some of our current philosophical and theological aporias on the nature of the self. (...)
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  • Recent work on Wittgenstein, 1980–1990. [REVIEW]David G. Stern - 1994 - Synthese 98 (3):415-458.
    While Wittgenstein wrote unconventionally and denied that he was advancing philosophical theses, most of his interpreters have attributed conventional philosophical theses to him. But the best recent interpretations have taken the form of his writing and his distinctive way of doing philosophy seriously. The 1980s have also seen the emergence of a body of work on Wittgenstein that makes extensive use of the unpublished Wittgenstein papers. This work on Wittgenstein's method and his way of writing are the main themes of (...)
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