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  1. The Logic of God Incarnate.John Hick - 1989 - Religious Studies 25 (4):409 - 423.
    This is a critique of Thomas Morris’s proposal in The Logic of God Incarnate (1986) that the idea of divine incarnation can be understood on the model of two minds, a human mind enclosed within a divine mind, with the latter having full cognitive access to the former but the former only occasional access to the latter. The critique, which suggests the failure of Morris’s attempt to render a Chalcedonian-type dogma intelligible, claims that cognitive access is not sufficient to constitute (...)
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  • Constructive dialogical pluralism: A context of interreligious relations.Willy Pfändtner - 2010 - Sophia 49 (1):65-94.
    This article presents current philosophical reflections on religious diversity and concomitant attitudes towards the interreligious situation. The motive behind this presentation is to show that in order to deal more efficiently with the phenomenon of religious plurality, there is a need for a development of the philosophy of religion, where new perspectives are opened up and explored. The very concept of religion as a belief system is put into question, since it has caused philosophical reflections on religious diversity to be (...)
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  • Religion Without Eschatology.Joanna Leidenhag - 2021 - European Journal for Philosophy of Religion 13 (2):163-178.
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  • Theorizing Religion and Questioning the Future of Islam and Science.Mohsen Feyzbakhsh - 2020 - Zygon 55 (4):996-1010.
    Will there be any joint future for science and Islam? Although such questions have recently received considerable attention, more basic questions are often ignored. This article aims at addressing some of those more basic questions through exploring the assumptions that underlie different possible understandings of the question about the future of Islam and science. By investigating the relation between conceptualizations of religion and the question about the future of Islam and science, it will be argued that different understandings of the (...)
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  • The problem of religious evil: Does belief in God cause evil?Lloyd Strickland - 2018 - International Journal for Philosophy of Religion 84 (2):237-250.
    Daniel Kodaj has recently developed a pro-atheistic argument that he calls “the problem of religious evil.” This first premise of this argument is “belief in God causes evil.” Although this idea that belief in God causes evil is widely accepted, certainly in the secular West, it is sufficiently problematic as to be unsuitable as a basis for an argument for atheism, as Kodaj seeks to use it. In this paper I shall highlight the problems inherent in it in three ways: (...)
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  • Kept in translation: Adivasi cultural tropes in the Pragat Purushottam Sanstha.Gregory D. Alles - 2016 - Argument: Biannual Philosophical Journal 6 (1):143-162.
    Academic study of religion, embracing what at the University of Dhaka is called World Religions and Culture, is a relatively new eld of scholarship in the world. It is only beginning to emerge in Bangladesh and other South asian countries. as distinguished om the theological study of reli‐ gion, which favours one’s own faith tradition, academic study of religion uses the same descriptive, analytic and critical academic criteria and methods to study any form of religious life, including one’s own. In (...)
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  • The “relation” between science and religion in the pluralistic landscape of today's world.Zainal Abidin Bagir - 2015 - Zygon 50 (2):403-417.
    The attempt to expand the discourse of science and religion by considering the pluralistic landscape of today's world requires not only adding new voices from more religious traditions but a rethinking of the basic categories of the discourse, that is, “science,” “religion,” and the notion that the main issue to be investigated is the relationship between the two. Making use of historical studies of science and religion discourse and a case study from Indonesia, this article suggests a rethinking of the (...)
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  • De-centring the ‘big picture’: The Origins of Modern Science and the modern origins of science.Andrew Cunningham & Perry Williams - 1993 - British Journal for the History of Science 26 (4):407-432.
    Like it or not, a big picture of the history of science is something which we cannot avoid. Big pictures are, of course, thoroughly out of fashion at the moment; those committed to specialist research find them simplistic and insufficiently complex and nuanced, while postmodernists regard them as simply impossible. But however specialist we may be in our research, however scornful of the immaturity of grand narratives, it is not so easy to escape from dependence – acknowledged or not – (...)
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  • The phenomenological method revisited: towards comparative studies and non-theological interpretations of the religious experience.Åke Sander - 2014 - Argument: Biannual Philosophical Journal 4 (1).
    During the last decades, two major and interrelated themes have dominated the study of religion: (a) the theme claiming that the long taken-for-granted so-called secularization thesis was all wrong, and (b) the theme of the so-called “return” or “resurgence of religion”. This global revival of religion — on micro, meso and macro levels — has been chronicled in a number of important books lately. As even a quick glance in some of the many textbooks about religious studies reveal that there (...)
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  • The Honganji: Guardian of the state (1868-1945).Minor L. Rogers & Ann T. Rogers - 1990 - Japanese Journal of Religious Studies 17 (1):3-28.
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  • Religio and Superstitio Reconsidered.René Gothóni - 1994 - Archive for the Psychology of Religion 21 (1):37-46.
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  • The one or the many? Narrating and evaluating Western secularization.Brad S. Gregory - 2017 - Intellectual History Review 27 (1):31-46.
    Secularization in the Western world is not a contrived combination of disconnected phenomena. It is a complex, long-term, multi-faceted process in which the central place of Christianity has greatly diminished in all areas of life since the sixteenth century, and which derives from the enduring doctrinal disagreements and recurrent religio-political conflicts of the Reformation era. Because late medieval Christianity was embedded in and intended to influence all areas of human life, including buying and selling, the exercise of power, and higher (...)
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  • Secularisation and the Securitisation of the Sacred a Response to Lewin’s Framing of the Gearon–Jackson Debate.Liam Gearon - 2017 - British Journal of Educational Studies 65 (4):469-480.
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  • Who’s Afraid of Secularisation? Reframing the Debate Between Gearon and Jackson.David Lewin - 2017 - British Journal of Educational Studies 65 (4):445-461.
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  • Religion as universal: Tribulations of an anthropological enterprise.Murray L. Wax - 1984 - Zygon 19 (1):5-20.
    The English term religion is used to refer to local Christian churches, their organizations, and their practices. Nevertheless, Western anthropologists have tried to utilize it as if it were a technical term with universal applicability. Anthropologists have sought to characterize religion by several dichotomies, although their own field researches have revealed the irrelevance of such dichotomies as well as the fact that non‐Western peoples do not recognize an entity equivalent to religion. Were the characteristics used by anthropologists in defining religion (...)
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  • The return of religion or the end of religion? On the need to rethink religion as a category of social and political life.Jayne Svenungsson - 2020 - Philosophy and Social Criticism 46 (7):785-809.
    During the last decades of the 20th century, Western philosophy saw a renewed interest in religion, often referred to as ‘the return of religion’. At about the same time, a growing number of anthro...
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  • The individual in dialogic involution.Edward Maziarz - 1972 - World Futures 11 (3):284-317.
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  • “Science,” “Religion,” and “Science‐and‐Religion” in the Late Ottoman Empire.M. Alper Yalçinkaya - 2019 - Zygon 54 (4):1050-1066.
    Many intellectuals wrote texts on the relations between Islam and science in the nineteenth‐century Ottoman Empire. These texts not only addressed the massive social and cultural changes the Empire was going through, but responded to European authors’ claims about the extent to which Islam was compatible with the modern world. Focusing on several texts written in the second half of the nineteenth century by the influential Muslim Ottoman authors Namik Kemal, Ahmed Midhat, and Şemseddin Sami, this article shows the influence (...)
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  • Der interreligiöse Dialog als Boundary Work.Gritt Klinkhammer - 2019 - Zeitschrift für Religionswissenschaft 27 (1):78-102.
    Zusammenfassung In den folgenden Ausführungen werden die Dynamiken und Wirkungen interreligiöser Dialoggruppen beleuchtet. Es werden konstruktionstheoretische strukturelle und sozialpsychologische Perspektiven miteinander in Verbindung gebracht, um den Blick dafür zu öffnen, inwiefern der interreligiöse Dialog als eine spezifische Auseinandersetzung mit religiösen und gesellschaftlichen Grenzen zu beschreiben ist, in der die Akteure Identität und Alterität rekonfigurieren. Schließlich ist die Frage interessant, ob etwas Neues anstelle der bestehenden konfessionellen und institutionalisierten Grenzziehungen tritt. Bei dieser Betrachtung gerät auch in den Fokus, wie Religion in (...)
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