Results for 'religious pluralism'

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  1. Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism.Jacqueline Marina - 2004 - Religious Studies 40 (2):125-143.
    Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same (...)
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  2. "God Is Infinite, and the Paths to God Are Infinite": A Reconstruction and Defense of Sri Ramakrishna's Vijñana-Based Model of Religious Pluralism.Ayon Maharaj - 2017 - Journal of Religion 97 (2):181-213.
    This article argues that contemporary philosophers have unduly ignored Sri Ramakrishna’s pioneering views on religious pluralism. The Bengali mystic Sri Ramakrishna (1836-1886) taught the harmony of all religions on the basis of his own spiritual experiences and his diverse religious practices, both Hindu and non-Hindu. Part I reconstructs the main tenets of Sri Ramakrishna’s model of religious pluralism. Part II explores how Sri Ramakrishna addresses the problem of conflicting religious truth-claims. Part III addresses some (...)
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  3.  45
    Reason, Authority and Consciousness: An Analytical Approach to Religious Pluralism.Mudasir A. Tantray - 2018 - International Journal of Creative Research Thoughts 6 (1):1832-1834.
    Present world is the victim of conflicts on the basis of misunderstanding of religious dogmas of different religions, irrationality, ignorance and intolerance. People are moving away from knowledge, truth and reason. Indeed people accept false beliefs, hallucinations and myths. The role of religious plurality in philosophy is not to integrate and harmonize religions, especially religions cannot, and rather it is the business of religious pluralism to learn, think and acquire knowledge about the variety of religious (...)
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  4. A Non-Philosophical Approach to the Sociology of Religious Pluralism: International Conference on Religion in a Pluralistic Society, Jadavpur University and Lancaster University 7-9 April 2016 at Jadavpur University, Kolkata.Swami Narasimnhananda - manuscript
    This paper follows Francois Laruelle’s non-philosophy and his non-religion and non-theology to suggest anon-philosophical approach to the sociology of religious pluralism. The entanglements of experiences of the religious end-user are analysed vis-a-vis Laruelle’s thought and a dogma free inclusive approach to religion is envisaged.
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  5. Nicholas of Cusa’s De Pace Fidei and the Meta-Exclusivism of Religious Pluralism.Scott F. Aikin & Jason Aleksander - 2013 - International Journal for Philosophy of Religion 74 (2):219-235.
    In response to the fall of Constantinople in 1453, Nicholas of Cusa wrote De pace fidei defending a commitment to religious tolerance on the basis of the notion that all diverse rites are but manifestations of one true religion. Drawing on a discussion of why Nicholas of Cusa is unable to square the two objectives of arguing for pluralistic tolerance and explaining the contents of the one true faith, we outline why theological pluralism is compromised by its own (...)
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  6.  91
    In Defence of Agatheism: Clarifying a Good-Centred Interpretation of Religious Pluralism.Janusz Salamon - 2017 - European Journal for Philosophy of Religion 9 (3):115-138.
    The paper is a response to recent criticisms of agatheism, a new pluralistic interpretation of religious belief put forward by Janusz Salamon with the aim of accommodating the epistemological challenge of religious diversity. Agatheism is an axiologically grounded religious belief which identifies God, the Absolute or the ultimate reality religiously conceived with the ultimate good as the ultimate end of all human agency and thus an explanation of its irreducibly teleological character and a source of its meaning. (...)
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  7. The Incompatibility Problem and Religious Pluralism Beyond Hick.Samuel Ruhmkorff - 2013 - Philosophy Compass 8 (5):510-522.
    Religious pluralism is the view that more than one religion is correct, and that no religion enjoys a special status in relation to the ultimate. Yet the world religions appear to be incompatible. How, then, can more than one be correct? Discussions and critiques of religious pluralism usually focus on the work of John Hick, yet there are a number of other pluralists whose responses to this incompatibility problem are importantly different from Hick’s. This article surveys (...)
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  8. Responding to the Religious Reasons of Others: Resonance and Non-Reducitve Religious Pluralism.Muhammad Legenhausen - 2013 - European Journal for Philosophy of Religion 5 (2):23--46.
    Call a belief ”non-negotiable’ if one cannot abandon the belief without the abandonment of one’s religious perspective. Although non-negotiable beliefs can logically exclude other perspectives, a non-reductive approach to religious pluralism can help to create a space within which the non- negotiable beliefs of others that contradict one’s own non-negotiable beliefs can be appreciated and understood as playing a justificatory role for the other. The appreciation of these beliefs through cognitive resonance plays a crucial role to enable (...)
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  9. Religious Pluralism and Interreligious Dialogue.Manas Kumar Sahu - 2019 - IOSR 24 (7):57-62.
    Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, (...)
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  10.  98
    Transformative Experience and the Problem of Religious Disagreement.Joshua Blanchard & Laurie Paul - forthcoming - In Matthew A. Benton & Jonathan L. Kvanvig (eds.), Religious Disagreement and Pluralism. Oxford, UK:
    Peer disagreement presents religious believers, agnostics, and skeptics alike with an epistemological problem: how can confidence in any religious claims (including their negations) be epistemically justified? There seem to be rational, well-informed adherents among a variety of mutually incompatible religious and non-religious perspectives, and so the problem of disagreement arises acutely in the religious domain. In this paper, we show that the transformative nature of religious experience and identity poses more than just this traditional, (...)
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  11. Religious Pluralism and Inter-Religious Dialogue Iosr.Manas Kumar Sahu - 2019 - IOSR Journal of HumanitieS and Social Science 24 (7):57-62.
    Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of inter-religious dialogue (IRD), its basic (...)
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  12. Religious Pluralism and the Some-Are-Equally-Right View.Mikael Stenmark - 2009 - European Journal for Philosophy of Religion 1 (2):21 - 35.
    In this essay I identify and develop an alternative to pluralism which is overlooked in contemporary debate in philosophy of religion and in theology. According to this view, some but not all of the great world religions are equally correct, that is to say, they are just as successful when it comes to tracking the truth and providing a path to salvation. This alternative is not haunted by the same difficulty as pluralism, namely the problem of emptiness. It (...)
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  13. Religious Pluralism and the Buridan's Ass Paradox.Jonathan L. Kvanvig - 2009 - European Journal for Philosophy of Religion 1 (1):1-26.
    The paradox of ’Buridan’s ass’ involves an animal facing two equally adequate and attractive alternatives, such as would happen were a hungry ass to confront two bales of hay that are equal in all respects relevant to the ass’s hunger. Of course, the ass will eat from one rather than the other, because the alternative is to starve. But why does this eating happen? What reason is operative, and what explanation can be given as to why the ass eats from, (...)
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  14. Religious Exclusivism Unlimited: JEROEN DE RIDDER.Jeroen de Ridder - 2011 - Religious Studies 47 (4):449-463.
    Like David Silver before them, Erik Baldwin and Michael Thune argue that the facts of religious pluralism present an insurmountable challenge to the rationality of basic exclusive religious belief as construed by Reformed Epistemology. I will show that their argument is unsuccessful. First, their claim that the facts of religious pluralism make it necessary for the religious exclusivist to support her exclusive beliefs with significant reasons is one that the reformed epistemologist has the resources (...)
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  15. Cognitive Science of Religion and the Nature of the Divine: A Pluralist Non-Confessional Approach.Johan De Smedt & Helen De Cruz - 2020 - In Jerry L. Martin (ed.), Theology without walls: The transreligious imperative. New York, USA: Taylor and Francis. pp. 128-137.
    According to cognitive science of religion (CSR) people naturally veer toward beliefs that are quite divergent from Anselmian monotheism or Christian theism. Some authors have taken this view as a starting point for a debunking argument against religion, while others have tried to vindicate Christian theism by appeal to the noetic effects of sin or the Fall. In this paper, we ask what theologians can learn from CSR about the nature of the divine, by looking at the CSR literature and (...)
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  16. The Equal Weight Argument Against Religious Exclusivism.Samuel Ruhmkorff - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer.
    In the last decade, analytic epistemologists have engaged in a lively debate about Equal Weight, the claim that you should give the credences of epistemic peers the same consideration as your own credences. In this paper, I explore the implications of the debate about Equal Weight for how we should respond to religious disagreement found in the diversity of models of God. I first claim that one common argument against religious exclusivism and for religious pluralism can (...)
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  17. Disagreement and Religion: Problems and Prospects.Matthew A. Benton - forthcoming - In Matthew A. Benton & Jonathan L. Kvanvig (eds.), Religious Disagreement and Pluralism. Oxford: Oxford University Press.
    This chapter covers contemporary work on disagreement, detailing both the conceptual and normative issues in play in the debates in mainstream analytic epistemology, and how these relate to religious diversity and disagreement. §1 examines several sorts of disagreement, and considers several epistemological issues: in particular, what range of attitudes a body of evidence can support, how to understand higher-order evidence, and who counts as an epistemic “peer”. §2 considers how these questions surface when considering disagreements over religion, including debates (...)
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  18. Why Education in Public Schools Should Include Religious Ideals.Doret J. de Ruyter & Michael S. Merry - 2009 - Studies in Philosophy and Education 28 (4):295-311.
    In this article we aim to open a new line of debate about religion in public schools by focusing on religious ideals. We begin with an elucidation of the concept ‘religious ideals’ and an explanation of the notion of reasonable pluralism, in order to be able to explore the dangers and positive contributions of religious ideals and their pursuit on a liberal democratic society. We draw our examples of religious ideals from Christianity and Islam, because (...)
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  19. Religious Disagreement.Bryan Frances - 2015 - In Graham Oppy (ed.), Handbook of Contemporary Philosophy of Religion. Routledge.
    In this essay I try to motivate and formulate the main epistemological questions to ask about the phenomenon of religious disagreement. I will not spend much time going over proposed answers to those questions. I address the relevance of the recent literature on the epistemology of disagreement. I start with some fiction and then, hopefully, proceed with something that has at least a passing acquaintance with truth.
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  20. The Problem of Contingency for Religious Belief.Tomas Bogardus - 2013 - Faith and Philosophy 30 (4):371-392.
    In this paper, I hope to solve a problem that’s as old as the hills: the problem of contingency for religious belief. Paradigmatic examples of this argument begin with a counterfactual premise: had we been born at a different time or in a difference place, we easily could have held different beliefs on religious topics. Ultimately, and perhaps by additional steps, we’re meant to reach the skeptical conclusion that very many of our religious beliefs do not amount (...)
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  21. Śrī Rāmakṛṣṇa’s Philosophy of Vijñāna Vedānta.Ayon Maharaj - 2017 - International Journal of Hindu Studies 21 (1):25-54.
    The philosophical teachings of Sri Ramakrishna, the nineteenth-century Bengali mystic, have been a source of lively interpretive controversy. Numerous commentators have interpreted Sri Ramakrishna’s views in terms of a particular philosophical sect, such as Advaita, Viśiṣṭāḍvaita, or Tantra. Militating against this sectarian approach to Sri Ramakrishna’s teachings, I argue that Sri Ramakrishna’s philosophy is best characterized as “Vijñāna Vedānta,” a resolutely non-sectarian philosophy—rooted in the spiritual experience of what Sri Ramakrishna calls “vijñāna”—that harmonizes various apparently conflicting religious faiths, sectarian (...)
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  22.  45
    Doktrin Oder Diskurs? Fördern Religiöse Verschiedenheiten Die Erkenntnis der Wahrheit? [Doctrine or Discours: Does Religious Disagreement Promote Religious Knowledge?].Katherine Dormandy - 2017 - In Glaube und Politik in einer pluralen Welt.
    Wegen der Globalisierung und der Säkularisierung ist heute nicht mehr selbstverständlich davon auszugehen, dass die eigenen religiösen Überzeugungen richtig sind. Wie können Gläubige darauf reagieren? Eine nachvollziehbare Reaktion wäre zu versuchen, das eigene religiöse Glaubenssystem vor aller scheinbaren Konkurrenz zu schützen, indem man religiösen Dissens innerhalb oder außerhalb der Glaubensgemeinschaft unterbindet oder unterdrückt. Die Autorin argumentiert jedoch dafür, dass die Förderung von solchem Dissens die religiöse Erkenntnis eigentlich begünstigt und zwar selbst für diejenigen, die ihr eigenes religiöses Glaubenssystem möglichst bewahren (...)
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  23. Religious Diversity and Disagreement.Matthew A. Benton - 2019 - In Miranda Fricker, Peter Graham, David Henderson & Nikolaj Pedersen (eds.), The Routledge Handbook of Social Epistemology. Routledge. pp. 185-195.
    Epistemologists have shown increased interest in the epistemic significance of disagreement, and in particular, in whether there is a rational requirement concerning belief revision in the face of peer disagreement. This article examines some of the general issues discussed by epistemologists, and then considers how they may or may not apply to the case of religious disagreement, both within religious traditions and between religious (and non-religious) views.
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  24.  45
    The Fruits of the Unseen: A Jamesian Challenge to Explanatory Reductionism in Accounts of Religious Experience.Walter Scott Stepanenko - 2020 - Open Theology 6 (1):54-65.
    In Religious Experience, Wayne Proudfoot argued that a tout court rejection of reductionism in accounts of religious experience was not viable. According to Proudfoot, it’s possible to distinguish between an illegitimate practice of descriptive reductionism and the legitimate practice of explanatory reductionism. The failure to distinguish between these two forms of reductionism resulted in a protective strategy, or an attempt to protect religious experience from the reach of scientific explanation. Among the theorists whom he accused of deploying (...)
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  25. Disagreeing with the (Religious) Skeptic.Tomas Bogardus - 2013 - International Journal for Philosophy of Religion 74 (1):5-17.
    Some philosophers believe that, when epistemic peers disagree, each has an obligation to accord the other’s assessment equal weight as her own. Other philosophers worry that this Equal-Weight View is vulnerable to straightforward counterexamples, and that it requires an unacceptable degree of spinelessness with respect to our most treasured philosophical, political, and religious beliefs. I think that both of these allegations are false. To show this, I carefully state the Equal-Weight View, motivate it, describe apparent counterexamples to it, and (...)
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  26. Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief.Guy Axtell - 2014 - In Pihlstrom S. & Rydenfelt H. (eds.), William James on Religion. (Palgrave McMillan “Philosophers in Depth” Series.
    This chapter examines the modifications William James made to his account of the ethics of belief from his early ‘subjective method’ to his later heightened concerns with personal doxastic responsibility and with an empirically-driven comparative research program he termed a ‘science of religions’. There are clearly tensions in James’ writings on the ethics of belief both across his career and even within Varieties itself, tensions which some critics think spoil his defense of what he calls religious ‘faith ventures’ or (...)
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  27. Il pluralismo doxastico delle tradizioni religiose.Daniele Bertini - 2016 - Dialegesthai. Rivista Telematica di Filosofia 18.
    My paper addresses what a religion is. I comment briefly on the "substantive versus functionalist" debate, and I provide reasons to reject both of them. While I offer short summary arguments against the functionalist approach, I develop two detailed arguments against the substantive one. The former moves from the evidence that religious beliefs change over time. The latter moves from internal disagreements about the meaning of the core beliefs of a faith. These two arguments show that it is impossible (...)
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  28.  39
    Problems of Religious Luck, Ch. 5: "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 (...)
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  29. Religious Disagreement Is Not Unique.Margaret Greta Turnbull - forthcoming - In Matthew A. Benton & Jonathan L. Kvanvig (eds.), Religious Disagreement and Pluralism. Oxford: Oxford University Press.
    In discussions of religious disagreement, some epistemologists have suggested that religious disagreement is distinctive. More specifically, they have argued that religious disagreement has certain features which make it possible for theists to resist conciliatory arguments that they must adjust their religious beliefs in response to finding that peers disagree with them. I consider what I take to be the two most prominent features which are claimed to make religious disagreement distinct: religious evidence and evaluative (...)
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  30.  65
    Common Ground in Inter-Religious Dialogue: A Brief Analysis of Religion as a Response to Existential Suffering.Colonel Adam L. Barborich - 2019 - International Journal of Humanities and Social Sciences 2 (1):1-11.
    Philosophy of religion, approached from a comparative perspective, can be a valuable tool for advancing inter-religious dialogue. Unfortunately, “comparative religion” today is usually characterised by two extreme positions: 1) Comparing religions in order to come to the conclusion that one's own religion is superior 2) Arguing for a type of “religious pluralism” that relativises all religious truth claims. -/- The former approach reduces religion to a confrontational form of apologetics, theatrical “debates” and polemics, while the latter (...)
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  31. 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 (...)
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  32. Cosmopolitanism and the Deeply Religious.Michael S. Merry & Doret J. De Ruyter - 2009 - Journal of Beliefs and Values 30 (1):49-60.
    In this paper we provide a defence of cosmopolitanism from a liberal perspective, examining its moral underpinnings, including moral obligations predicated on a belief in common humanity and the fundamental dignity of human people, cultural capacities that include an embrace of pluralism and a fallibilist disposition, and pragmatist resolve in finding humanitarian solutions to real problems that people face. We also scrutinise the ideal of cosmopolitanism by considering the ‘deeply religious’ as the sort of people about whom it (...)
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  33. Who or What is God, According to John Hick?Daniel Howard-Snyder - 2017 - Topoi 36 (4):571-586.
    I summarize John Hick’s pluralistic theory of the world’s great religions, largely in his own voice. I then focus on the core posit of his theory, what he calls “the Real,” but which I less tendentiously call “Godhick”. Godhick is supposed to be the ultimate religious reality. As such, it must be both possible and capable of explanatory and religious significance. Unfortunately, Godhick is, by definition, transcategorial, i.e. necessarily, for any creaturely conceivable substantial property F, it is neither (...)
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  34.  99
    In Spirit and Truth: Toward a Theology Without Walls.Richard Oxenberg - manuscript
    Theology Without Walls is a project that seeks to understand the nature of divine reality through an exploration of all the world's religious traditions, without confining itself to any one in particular. In this essay, I discuss why theology has traditionally been done within the boundaries of specific traditions and suggest that, in our time, we are called to a new, more comprehensive, approach to theology.
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  35. 'Next Time Try Looking It Up in Your Gut!!': Tolerance, Civility, and Healthy Conflict in a Tea Party Era.Jason A. Springs - 2011 - Soundings: An Interdisciplinary Journal 94 (3-4):325-358.
    In this paper I critically explore the possibility that the hope for engaging in democratic discourse and coalition-building across deep— potentially irreconcilable— moral, religious divisions in current U.S. public life depends less upon further calls for “more tolerance,” and instead in thinking creatively and transformatively about how to democratize and constructively utilize conflict and intolerance. Is it possible to distinguish between constructive and destructive forms of intolerance? If so, what are the prospects for re-orienting analysis of democratic practices and (...)
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  36. Truth and Longing: An Inquiry Into the Epistemology of "Belief".Richard Oxenberg - manuscript
    William Alston has written that religious belief is justifiable because it is based upon epistemic practices similar to those justifying belief in sensory facts. In this paper I argue for a different understanding of religious belief. What is called for in religious belief is not affirmation of factual truth-claims but devotion to God. The significance and validity of creedal formulae lie in their capacity to elicit and express such devotion, not in their factual and/or informational character. My (...)
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  37.  65
    Theology Without Walls: A New Mode of Spiritual Engagement.Richard Oxenberg - manuscript
    Theology Without Walls - or 'trans-religious theology' - is a theological approach dedicated to reflecting upon the nature of divine reality as it may be revealed in any of the world’s religious traditions, without confining itself to any one in particular. In this paper I discuss some of the basic assumptions and implications of the Theology Without Walls project and suggest that this approach to theology, and to religion in general, promises to help resolve antagonisms and divisions that (...)
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  38.  80
    The Case for Introducing the Study of Religion in India.Arvind Sharma - 2016 - Argument: Biannual Philosophical Journal 6 (1):21-29.
    The author o ers a brief report of introducing the study of religion in India since 194 While doing so he refers to the Constitution of India, so-called Nehruvian Consensus, the Kothari Commission which made an important distinction between ‘religious education’ and ‘educa- tion about religion’, as well as several other bodies responsible for national policy on education, which gave a unique shape of Indian secularism.
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  39. Is God an Aspect?Su Dechao - 2012 - Frontiers of Philosophy in China 7 (2):284-303.
    Neither logical deduction nor empirical induction is capable of mediating the dispute between religious disciples and non-disciples. The case is particularly acute when it comes to the divine Reality (God). Within Wittgenstein’s theoretical framework, some scholars start from the perspective of language games, contending that this dispute is meaningless and should be abandoned, while others are not satisfied with such a settlement and extend Wittgenstein’s aspect theory to religious issues, arguing that God is an aspect. The extension includes (...)
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  40. Pluralism, Pragmatism and American Democracy: A Minority Report.H. G. Callaway - 2017 - Newcastle, England: Cambridge Scholars Publishing.
    This book presents the author’s many and varied contributions to the revival and re-evaluation of American pragmatism. The assembled critical perspective on contemporary pragmatism in philosophy emphasizes the American tradition of cultural pluralism and the requirements of American democracy. Based partly on a survey of the literature on interest-group pluralism and critical perspectives on the politics of globalization, the monograph argues for reasoned caution concerning the practical effects of the revival. Undercurrents of “vulgar pragmatism” including both moral and (...)
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  41. On the Unimportance of Theistic Belief.Jason L. Megill & Daniel Linford - 2017 - Essays in the Philosophy of Humanism ; Vol 25, No 2 25 (2):187-207.
    We first argue that there are cases of “blameless non-belief.” That is, some people—through no fault of their own—fail to enter into a conscious relationship with God. But if so, then it would be unjust of God to make certain particular goods depend upon one having a conscious relationship with God. So, given that God is just, then despite what some theists believe, a relationship with God cannot be a necessary condition for the attainment of these goods; there might, e.g., (...)
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  42. A Tale of Two Islamophobias: The Paradoxes of Civic Nationalism in Contemporary Europe and the United States.Jason A. Springs - 2015 - Soundings: An Interdisciplinary Journal 98 (3):289-321.
    I argue that trends of diagnosing anti-Muslim attitudes and activism as “Islamophobia” in European and the U.S. contexts may actually aid and abet more subtle varieties of the very stigmatization and exclusion that the “phobia” moniker aims to isolate and oppose. My comparative purpose is to draw into relief—to make explicit and subject to critical analysis— features of normative public discourse in these two sociopolitical contexts broadly perceived to be peaceful, prosperous, liberal-democratic. The features I focus on function under the (...)
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  43. On the Broken Myth in the Philosophy of Religion and Theology.Konrad Waloszczyk - 2012 - Przeglad Filozoficzny - Nowa Seria 82 (2):401-409.
    On the broken myth in the philosophy of religion and theology Abstract. The article deals with the concept of broken myth, thus named by the German theologian and philosopher Paul Tillich (1886 - 1965). The thesis related to this concept is that all religions, including Christianity, use a mythical language. This language is expressing moral truths and metaphysical intuitions, but not the objective facts and states of affairs that may provide knowledge. The broken myth does not imply the rejection of (...)
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  44.  85
    Editorial: “Controversial but Never Ignored”—John Hick and Vito Mancuso.Guy Bennett-Hunter - 2016 - Expository Times 128 (1):1–3.
    An Editorial for issue 128.1 of the Expository Times.
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  45. Hick’s Theory of Religion and the Traditional Islamic Narrative.Amir Dastmalchian - 2014 - Sophia 53 (1):131-144.
    This article considers the traditional Islamic narrative in the light of the theory of religion espoused by John Hick (1922–2012). We see how the Islamic narrative changes on a Hickean understanding of religion, particularly in the light of the ‘bottom-up’ approach and trans-personal conception of the religious ultimate that it espouses. Where the two readings of Islam appear to conflict, I suggest how they can be reconciled. I argue that if Hick’s theory is incompatible with Islamic belief, then this (...)
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  46. Religious Diversity: A Philosophical Defense of Religious Inclusivism.Bernd Irlenborn - 2010 - European Journal for Philosophy of Religion 2 (2):127 - 140.
    Faced by the challenge of religious plurality, most philosophers of religion view pluralism and exclusivism as the most accepted and fully developed positions. The third alternative, the model of inclusivism, held especially within the Catholic tradition, has not received adequate attention in the debates in philosophy of religion, perhaps as it is based solely on theological grounds. In this essay I offer a philosophical defense of the position of religious inclusivism and give reasons why this position represents (...)
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  47. A Kapwa-Infused Paradigm in Teaching Catholic Theology/Catechesis in a Multireligious Classroom in the Philippines.Willard Enrique Macaraan - 2019 - Teaching Theology and Religion 22 (2):102-113.
    The increasing religious diversity in educational space has raised a legitimate question on how Catholic theology/ catechesis must be taught in Philippine Catholic universities given the institutional mandate to educate students “into the faith of the Church through teaching of Christian doctrine in an organic and systematic way” (Wuerl, 2013, 1). On this note, the paper makes reference to “centered plural- ism” (CP), a positional posture espoused by Georgetown University in dealing with this predicament. In an attempt to (re) (...)
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  48. On Giving Religious Intolerance its Due: Prospects for Transforming Conflict in a Post-Secular Society.Jason A. Springs - 2012 - Journal of Religion 28 (3):1-30.
    This essay explores the possibility that religiously motivated intolerance and conflict can be reframed and positively utilized for constructive social-political purposes. After reviewing efforts by political philosophers over the past two decades to accommodate religious voices in political discourse, I scrutinize Charles Taylor’s attempt to improve upon the limits of “accommodationist” approaches to religious intolerance and conflict. I argue that both accommodationist and Taylor’s recognition-based approaches to religiously motivated conflict take the gravity of such conflict with insufficient seriousness. (...)
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  49. Homeschooling, Freedom of Conscience, and the School as Republican Sanctuary: An Analysis of Arguments Representing Polar Conceptions of the Secular State and Religious Neutrality.P. J. Oh - 2016 - Dissertation, University of Jyväskylä
    This paper examines how stances and understandings pertaining to whether home education is civically legitimate within liberal democratic contexts can depend on how one conceives normative roles of the secular state and the religious neutrality that is commonly associated with it. For the purposes of this paper, home education is understood as a manifestation of an educational philosophy ideologically based on a given conception of the good. -/- Two polar conceptions of secularism, republican and liberal-pluralist, are explored. Republican secularists (...)
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  50. Redefining Religious Truth as a Challenge for Philosophy of Religion.Peter Jonkers - 2012 - European Journal for Philosophy of Religion 4 (4):139--159.
    One of the most important features of contemporary Western societies is the rise of pluralism. Whereas theism used to serve as a common ground to discuss the truth-claims of religion, this approach seems to have lost much of its plausibility. What I want to argue in this article is that philosophy of religion as a critical intellectual activity still cannot do without the notion of religious truth, but also that it needs to redefine this truth in an existential (...)
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