Results for 'fideism'

27 found
Order:
  1. Skeptical Fideism in Cicero’s De Natura Deorum.Brian Ribeiro - 2019 - Logos and Episteme 10 (1):95-106.
    The work of Richard H. Popkin both introduced the concept of skeptical fideism and served to impressively document its importance in the philosophies of a diverse range of thinkers, including Montaigne, Pascal, Huet, and Bayle. Popkin’s landmark History of Scepticism, however, begins its coverage with the Renaissance. In this paper I explore the roots of skeptical fideism in ancient Greek and Roman philosophy, with special attention to Cicero’s De Natura Deorum, the oldest surviving text to clearly develop a (...)
    Download  
     
    Export citation  
     
    Bookmark  
  2. The Debate Over "Wittgensteinian Fideism" and Phillips’ Contemplative Philosophy of Religion.Thomas D. Carroll - 2010 - In Ingolf U. Dalferth Hartmut von Sass (ed.), The Contemplative Spirit. D.Z. Phillips on Religion and the Limits of Philosophy. Tübingen: Mohr Siebeck. pp. 99-114.
    When surveying the scholarly literature over Wittgensteinian fideism, it is easy to get the sense that the principal interlocutors, Kai Nielsen and D.Z. Phillips, talk past one another, but finding the right words for appraising the distance between the two voices is difficult. In this paper, I seek to appreciate this intellectual distance through an exploration of the varying philosophical aims of Nielsen and Phillips, of the different intellectual imperatives that guide their respective conceptions of philosophical practice. In so (...)
    Download  
     
    Export citation  
     
    Bookmark  
  3.  68
    A Religious End of Metaphysics? Heidegger, Meillassoux and the Question of Fideism.Jussi Backman - 2016 - In Antonio Cimino & Gert-Jan van der Heiden (eds.), Rethinking Faith: Heidegger between Nietzsche and Wittgenstein. New York: Bloomsbury Academic. pp. 39-62.
    The paper analyzes Quentin Meillassoux’s conception of the fideistic approach to religious faith intrinsic to the “strong correlationism” that he considers pervasive in contemporary thought. Backman presents the basic elements of Meillassoux’s speculative materialism and especially the thesis according to which strong correlationism involves a “fideistic” approach to religiosity. In doing so, Backman critically examines Meillassoux’s notions of post-metaphysical faith, religious absolutes, and contemporary fanaticism, especially against the background of Heidegger’s philosophy. According to Backman, Meillassoux’s logical and conceptual critique of (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  4. Epistemics of Divine Reality: An Argument for Rational Fideism.Domenic Marbaniang - 2007 - Dissertation, ACTS Academy of Higher Education
    Epistemic approaches towards understanding ultimate reality proceed chiefly via the rational, the empirical, and the fideistic way, each yielding a theological view consistent to the approach chosen. Rational theologies tend to be ultimately monist in nature, while empirical theologies are pluralistic, e.g. polytheism. Fideism has its dangers as well where blind faith only hampers scientific research. However, Indian philosophy has suggested few criteria for verifying a source of authoritative testimony. This dissertation investigates why an authentic revelation would solve the (...)
    Download  
     
    Export citation  
     
    Bookmark  
  5. Quasi-Fideism and Religious Conviction.Duncan Pritchard - 2018 - European Journal for Philosophy of Religion 10 (3):51.
    It is argued that standard accounts of the epistemology of religious commitment fail to be properly sensitive to certain important features of the nature of religious conviction. Once one takes these features of religious conviction seriously, then it becomes clear that we are not to conceive of the epistemology of religious conviction along completely rational lines. But the moral to extract from this is not fideism, or even a more moderate proposal that casts the epistemic standing of basic religious (...)
    Download  
     
    Export citation  
     
    Bookmark   2 citations  
  6. The Traditions of Fideism.Thomas D. Carroll - 2008 - Religious Studies 44 (1):1-22.
    Philosophers and theologians acknowledge that "fideism" is difficult to define but rarely agree on what the best characterization of the term is. In this article, I investigate the history of use of "fideism" to explore why its meaning has been so contested and thus why it has not always been helpful for resolving philosophical problems. I trace the use of the term from its origins in French theology to its current uses in philosophy and theology, concluding that " (...)" is helpful in resolving philosophical problems only when philosophers scrupulously acknowledge the tradition of use that informs their understanding of the word. (shrink)
    Download  
     
    Export citation  
     
    Bookmark   3 citations  
  7. Kierkegaard's Approach to Fideism.Matthew McTeigue - 2010 - Dissertation, University of Newcastle
    Soren Kierkegaard was a profound and prolific writer in the Danish “golden age” of intellectual and artistic activity. His work crosses the boundaries of philosophy, theology, psychology, literary criticism, devotional literature and fiction. Kierkegaard brought this potent mixture of discourses to bear as social critique and for the purpose of renewing Christian faith within Christendom. At the same time he made many original conceptual contributions to each of the disciplines he employed. He is known as the “father of existentialism”, but (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  8. Olli-Pekka Vainio. Beyond Fideism: Negotiable Religious Identities. Ashgate, 2010.Aku Visala - 2012 - European Journal for Philosophy of Religion 4 (1):265--270.
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  9. Religious Epistemology.Chris Tweedt & Trent Dougherty - 2015 - Philosophy Compass 10 (8):547-559.
    Religious epistemology is the study of how subjects' religious beliefs can have, or fail to have, some form of positive epistemic status and whether they even need such status appropriate to their kind. The current debate is focused most centrally upon the kind of basis upon which a religious believer can be rationally justified in holding certain beliefs about God and whether it is necessary to be so justified to believe as a religious believer ought. Engaging these issues are primarily (...)
    Download  
     
    Export citation  
     
    Bookmark   6 citations  
  10. Analityczna epistemologia religii ostatnich pięciu dekad.Marek Pepliński - 2011 - Filo-Sofija 11 (15 (2011/4)):919-938.
    There are three chief aims of the paper. First, it presents in short the beginning of the analytic philosophy of religion, its development, issues, and methods. Second, it puts forward a hypothesis that in the last five decades analytic philosophy of religion has been dominated by the epistemological paradigm, i.e. in most cases, any problem in question has been studied as part of the general problem of rationality of religious belief. That situation is changing slowly towards achieving more balance between (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark   1 citation  
  11.  38
    Lineamenti di cristeologia. «Fede critica» e umiltà epistemica: il rapporto ragione-fede al confine tra meta-teologia, metodologia e vita.Damiano Migliorini - 2016 - Theologica 1:1-51.
    ENGLISH: The author investigates whether the model prevalent today of an “humble reason” - based on fallibilism and epistemic humility - is the most appropriate to express the theological truth, even in the light of the debate within the contemporary theism (rational theology). To answer this question it is necessary to examine the epistemological status of “human truth” and the “truth of faith”, in order to develop a common approach to sciences, philosophy and theology. Finally, the author shows how the (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  12. Fideizm Jana Kalwina w doktrynie podwójnej predestynacji.Antoni Szwed - 2015 - Argument: Biannual Philosophical Journal 5 (2):477-500.
    Fideism, as a philosophical and theological view, is defined in various manners. Sometimes it is defined as the priority of faith over accounts of all kinds of cognition based on human reason. The Geneva reformer John Calvin (1509–1564) was a fideist, and he simultaneously admired Saint Augustine — traces of that admiration can be found very easy in the chief Calvin’s work Institutio christianae religionis. However, this does not mean that he shared Augustinian views on faith‑reason relations. John Calvin (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  13. La natura della fede in Gv 4.Daniele Bertini - 2010 - In Daniele Bertini, Giovanni Salmeri & Paolo Tiranni (eds.), Teologia dell'esperienza. Nuova Cultura.
    The paper is divided in two parts. The first presents my exegesis of the fourth chapter of the Gospel of John. My main claim is that the composer of the text manipulate the chronological order of miracles in his "signs source" in order to approach the story of the woman from Samaria together to the healing of the son of the roman officer in Kapharnaus. The two episodes deal with two different ways to convert to faith. Consequently, they provide a (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  14.  20
    Franz Brentano, la escolástica y el tomismo.David Torrijos-Castrillejo - 2020 - In Manuel Lázaro Pulido, Francisco León Florido & Vicente Llamas Roig (eds.), Pensar la Edad Media cristiana: espacios de la filosofía medieval —Córdoba, Toledo, París—. Madrid: UNED/Synderesis. pp. 261-293.
    In this article, the author explores how Scholasticism could contribute to Brentano's conception about the relationship between faith and reason. It also shows that Brentano partially misunderstood Aquinas' notion of such relationship. In any case, the specific German Neo-Scholasticism known by Brentano in his youth was not an obstacle to develop a free way of thinking but, on the contrary, it could help him to do it.
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  15. Alvina Plantingi koncepcja racjonalności przekonań religijnych na tle głównych stanowisk w XX wiecznej analitycznej epistemologii religii.Marek Pepliński - 2010 - In A. Chmielecki (ed.), Rozum i przestrzenie racjonalności. Uniwersytet Gdański. pp. 99-127.
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark   1 citation  
  16.  34
    Metafysiikan uskonnollinen loppu? Meillassoux ja fideismi.Jussi M. Backman - 2019 - Tiede and Edistys 44 (3):179-198.
    Artikkeli käy läpi Quentin Meillassoux’n Äärellisyyden jälkeen -teoksessa esittelemiä spekulatiivisen materialismin lähtökohtia: ajatuksen Kantin jälkeistä filosofiasta hallinneesta korrelationismista ja sen ”heikosta” ja ”vahvasta” muodosta sekä Meillassoux’n perusargumentin, jolla hän pyrkii osoittamaan vahvan korrelationismin pyrkimyksen absoluuttisista viitepiisteistä luopumiseen sisäisesti ristiriitaiseksi. Tarkastelun pääpaino on Meillassoux’n väitteessä, että ajattelun riisuminen kaikista absoluuttisista näkökohdista johtaa vahvan korrelationismin omaksumaan ”fideistisen”, uskon ja järjen erillisyyttä ja keskinäistä riippumattomuutta korostavan suhtautumisen uskonnolliseen uskoon. Tällainen fideismi voi Meillassoux’n mukaan suojella tai jopa palvella ”nykypäivän fanatismia”. Artikkeli esittää joukon kriittisiä (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  17. Kierkegaard’s Case for the Irrelevance of Philosophy.Antony Aumann - 2009 - Continental Philosophy Review 42 (2):221-248.
    This paper provides an account of Kierkegaard’s central criticism of the Danish Hegelians. Contrary to recent scholarship, it is argued that this criticism has a substantive theoretical basis and is not merely personal or ad hominem in nature. In particular, Kierkegaard is seen as criticizing the Hegelians for endorsing an unacceptable form of intellectual elitism, one that gives them pride of place in the realm of religion by dint of their philosophical knowledge. A problem arises, however, because this criticism threatens (...)
    Download  
     
    Export citation  
     
    Bookmark   1 citation  
  18. Wittgenstein Über Gewissheit Und Religiösen Glauben.Christoph Jäger - 2003 - In Florian Uhl and Artur R. Boelderl (ed.), Die Sprachen der Religion. pp. 221-256.
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark   1 citation  
  19.  32
    Enemy in the Mirror: The Need for Comparative Fundamentalism.Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    Measures of inductive risk and of safety-principle violation help us to operationalize concerns about theological assertions or a sort which, as we saw in Part I, aggravate or intensify problems of religious luck. Our overall focus in Part II will remain on a) responses to religious multiplicity, and b) sharply asymmetrical religious trait-ascriptions to religious insiders and outsiders. But in Part II formal markers of inductive norm violation will supply an empirically-based manner of distinguishing strong from moderate fideism. As (...)
    Download  
     
    Export citation  
     
    Bookmark  
  20.  25
    Scaling the ‘Brick Wall’: Measuring and Censuring Strongly Fideistic Religious Orientation.Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    This chapter sharpens the book’s criticism of exclusivist responsible to religious multiplicity, firstly through close critical attention to arguments which religious exclusivists provide, and secondly through the introduction of several new, formal arguments / dilemmas. Self-described ‘post-liberals’ like Paul Griffiths bid philosophers to accept exclusivist attitudes and beliefs as just one among other aspects of religious identity. They bid us to normalize the discourse Griffiths refers to as “polemical apologetics,” and to view its acceptance as the only viable form of (...)
    Download  
     
    Export citation  
     
    Bookmark  
  21.  59
    Jürgen Habermas on the Way to a Postmetaphysical Reading of Kierkegaard.Klaus Viertbauer - 2019 - European Journal for Philosophy of Religion 11 (4):137.
    Habermas’s postmetaphysical reading of Kierkegaard is paradigmatic for his understanding of religion. It shows, why Habermas reduces religion to fideism. Therefore the paper reconstructs Habermas’s reception of Kierkegaard and compares it with the accounts of Dieter Henrich and Michael Theunissen. Furthermore it demonstrates how Habermas makes use of Kierkegaard’s dialectics of existence to formulate his postmetaphysical thesis of a cooperative venture.
    Download  
     
    Export citation  
     
    Bookmark  
  22. Hume’s Answer to Bayle on the Vacuum.Jonathan Cottrell - 2019 - Archiv für Geschichte der Philosophie 101 (2):205-236.
    Hume’s discussion of space in the Treatise addresses two main topics: divisibility and vacuum. It is widely recognized that his discussion of divisibility contains an answer to Bayle, whose Dictionary article “Zeno of Elea” presents arguments about divisibility as support for fideism. It is not so widely recognized that, elsewhere in the same article, Bayle presents arguments about vacuum as further support for fideism. This paper aims to show that Hume’s discussion of vacuum contains an answer to these (...)
    Download  
     
    Export citation  
     
    Bookmark  
  23. Peirce: Underdetermination, Agnosticism, and Related Mistakes.P. D. Magnus - 2005 - Inquiry: An Interdisciplinary Journal of Philosophy 48 (1):26 – 37.
    There are two ways that we might respond to the underdetermination of theory by data. One response, which we can call the agnostic response, is to suspend judgment: "Where scientific standards cannot guide us, we should believe nothing". Another response, which we can call the fideist response, is to believe whatever we would like to believe: "If science cannot speak to the question, then we may believe anything without science ever contradicting us". C.S. Peirce recognized these options and suggested evading (...)
    Download  
     
    Export citation  
     
    Bookmark   6 citations  
  24. Wittgenstein and the ’Factorization Model’ of Religious Belief.Genia Schönbaumsfeld - 2014 - European Journal for Philosophy of Religion 6 (1):93--110.
    In the contemporary literature Wittgenstein has variously been labelled a fideist, a non-cognitivist and a relativist of sorts. The underlying motivation for these attributions seems to be the thought that the content of a belief can clearly be separated from the attitude taken towards it. Such a ”factorization model’ which construes religious beliefs as consisting of two independent ”factors’ -- the belief’s content and the belief-attitude -- appears to be behind the idea that one could, for example, have the religious (...)
    Download  
     
    Export citation  
     
    Bookmark  
  25.  29
    Scepticisme, fidéisme et évidentialisme : oppositions et origines.Artūrs Logins - 2012 - Dialogue 51 (4):613-642.
    I maintain that among the main views concerning the central questions of epistemology (in particular, the question of justified belief) are evidentialism, (Pyrrhonian) scepticism and fideism. In this paper, I first present the arguments in favour of a form of evidentialism, according to which no false belief can be epistemically justified on the basis of evidence. Second, I consider the historical emergence of evidentialism during the period of the early Enlightenment. In particular, I explore the disagreement between Pierre Bayle (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark  
  26. Graced Response: John Owen on Faith and Reason.Sebastian Rehnman - 2011 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 53 (4):431-449.
    The issue of faith and reason arises from the claim that there are two kinds of truths: some truths are discoverable to human understanding and some are not. This paper argues that the epistemology of the prominent orthodox protestant theologian John Owen (1616–1683) does not fit the labels of evidentialism and fideism. According to evidentialism, every cognitive act (including faith) must depend on evidence available to reason. According to fideism, there is no relation between faith and reason so (...)
    Download  
     
    Export citation  
     
    Bookmark  
  27.  44
    La teodicea social de Adam Smith.Sergio Volodia Marcello Cremaschi - 2010 - Empresa y Humanismo 13 (1):333-374.
    I argue the existence of two tensions in Smith's system of ideas: the first is that between the postulate of an invisible noumenal order of the universe and the imaginary principles by means of which we connect the phenomena; the second is a tension between the noumenal order of the world where 'is' and 'ought' converge, and the various partial orders that may be reconstructed in social phenomena that leave room for irrationality and injustice. My first claim is that these (...)
    Download  
    Translate
     
     
    Export citation  
     
    Bookmark   1 citation