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Faith and Belief

Philosophy East and West 30 (4):552-554 (1980)

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  1. Interfacing religion and the neurosciences: A review of twenty-five years of exploration and reflection. [REVIEW]James B. Ashbrook - 1996 - Zygon 31 (4):545-572.
    Exploration and reflection on the interfacing of religion and the neurosciences in the last twenty‐five years provide a unique point of convergence on the relationship between science and religion. A focus on two streams of consciousness characterized the first phase in the 1970s. Scholarship suggested correlates between the styles of analytical steps and synthetic leaps of imagination and the belief patterns of proclamation and manifestation. The use of lateralized consciousness was critiqued as covering too much as well as not attending (...)
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  • Religious pluralism and interfaith dialogue: Beyond universalism and particularism. [REVIEW]Yong Huang - 1995 - International Journal for Philosophy of Religion 37 (3):127 - 144.
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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 role of philosophy in the academic study of religion in Indian.Sonia Sikka - 2016 - Argument: Biannual Philosophical Journal 6 (1):55-80.
    Joseph T. O’Connell drew attention to the relative scarcity of academic work on religion in South Asia, and o ered as a plausible explanation for this state of a airs the tension between secular and religio‐political communal interests. This paper explores the potential role of phi‐ losophy as an established academic discipline within this situation, in the context of India. It argues that objective study, including evaluation, of the truth claims of various religious traditions is an important aspect of academic (...)
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  • Authenticity and Diversity: A Comparative Reading of Charles Taylor and Martin Heidegger.Edward Sherman - 2005 - Dialogue 44 (1):145-160.
    RésuméL'authenticité et la diversité font aujourd'hui figure de slogans dans les sociétés contemporaines de part et d'autre de l'Atlantique nord. En revanche, on a peu exploré les liens entre ces deux idées. À cette fin, cet article aborde les écrits tantôt convergents, tantôt divergents de Charles Taylor et Martin Heidegger pour prolonger leurs réflexions respectives sur l'authenticité et montrer en quoi elles peuvent servir defondement à une nouvelle forme de diversité culturelle. Pour tous deux, l'être-au-monde authentique nous permet d'accider au (...)
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  • The aporetics of religious diversity.Geert Drieghe - unknown
    My thesis situates itself within the field of the Philosophy of Worldviews. Specifically, it aims to address the normative question of what the task should be of such a philosophy when faced with the problem of conflicting beliefs between religious worldviews. To answer this question, I turn to the procedure of aporetical analysis, in short, aporetics. Firstly, aporetics offers a distinct method of consistency restoration within inconsistent sets on the basis of thesis rejection and thesis modification. Secondly, aporetics leads to (...)
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  • (1 other version)Faith, Belief and Fictionalism.Finlay Malcolm & Michael Scott - 2017 - Pacific Philosophical Quarterly 98 (S1):257-274.
    Is propositional religious faith constituted by belief? Recent debate has focussed on whether faith may be constituted by a positive non-doxastic cognitive state, which can stand in place of belief. This paper sets out and defends the doxastic theory. We consider and reject three arguments commonly used in favour of non-doxastic theories of faith: (1) the argument from religious doubt; (2) the use of ‘faith’ in linguistic utterances; and (3) the possibility of pragmatic faith. We argue that belief is required (...)
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  • Applying scientific openmindedness to religion and science education.Tom Settle - 1996 - Science & Education 5 (2):125-141.
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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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  • Discourse and the possibility of religious truth.William Sweet - 1998 - Sophia 37 (1):72-102.
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  • The hermeneutics of religious understanding in a postsecular age.David Lewin - 2017 - Ethics and Education 12 (1):73-83.
    The argument of this article assumes that religious literacy is urgently needed in the present geopolitical context. Its urgency increases the more religion is viewed in opposition to criticality, as though religion entails an irrational and inviolable commitment, or leap of faith. This narrow view of religion is reinforced by certain rather dogmatic secular framings of religion, which require any and all forms of religious expression to be excluded from public life. Excluding religion from the public has the unfortunate effect (...)
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