Sentences with phrase «american philosophy and theology»

This ignores the fact that this two - term option did not apply to much American philosophy and theology.

Moreover, it is even now possible to say that Hartshorne's strenuous mental labors have not been in vain, for he has already made a decisive mark upon contemporary American philosophy and theology.

A minor figure in the history of American philosophy and theology, although somewhat more prominent in Methodist circles, McCabe's importance rested as much in what he attempted to do in the area of philosophical theology as in what he accomplished.

Not exact matches

Soskice, Hogan and Coakley, together with Grace Jantzen in Manchester and Pamela Sue Anderson in Newcastle, also tend to be more impressed by French feminist philosophy than by American feminist theology.

Other essays in the collection compare and contrast Hartshorne's theism with Latin American liberation theology (Peter C. Phan), with phenomenology and Buddhism (Hiroshi Endo), and with European philosophy (André Cloots and Jan Van der Veken).

Some turn to the East, particularly to Taoism; some to Native American perspectives and other primal traditions; some to emerging feminist visions; still others to neglected themes or traditions within the Western heritage, ranging from materials in Pythagorean philosophy to neglected themes in Plato to Leibniz or Spinoza; and still others to twentieth - century philosophers such as Heidegger or to philosophical movements such as the Deep Ecology movement.9 As one would expect in an age characterized by a split between religion and philosophy, few environmental philosophers turn to sources in the Bible or Christian theology for help, though some — Robin Attfield, for example — argue that Christian history has been wrongly maligned by environmental philosophers, and that it can serve as a better resource than some might expect (WTEE 201 - 230).

Griffin, David, «Whitehead's Contributions to a Theology of Nature,» Philosophy of Religion and Theology: 1971 (American Academy of Religion Section Papers), ed.

But there was another tradition of political thought also beginning to seep into the American colonies in the early 18th century, one related to Calvinist theology and classical philosophy in curious patterns of attraction and repulsion.

In general, American process theology is consciously dependent upon the process philosophy of either Whitehead or Hartshorne or both; and Hartshorne deserves a large amount of credit for doggedly advocating Whiteheadian - Hartshornian process philosophy during the past four decades when such advocacy was not popular among either philosophers or theologians.

Two such schools of thought have been North American process theology based on the philosophy of Alfred North Whitehead and liberation theology which originated in the struggles of Third World peoples for economic, political,...

The story of the influence of Alfred North Whitehead's process philosophy on British and American theology is much larger, and more complex, multiform, and intricate than can be told in a few pages.

Two such schools of thought have been North American process theology based on the philosophy of Alfred North Whitehead and liberation theology which originated in the struggles of Third World peoples for economic, political, and social independence but now has broadened to include the aspiration of minority groups (e.g., women and blacks) even within affluent First World countries.

The Theology of Bernard Loomer in Context (Macon, GA: Mercer University Press, 1987; also published simultaneously as the special January and May 1987 issue of the American Journal of Philosophy and Theology 8:1 and 2.

For excellent discussions of the need to recover the empirical side of the process tradition, see Lee, Bernard J., SM., «Two Process Theologies,» Theological Studies 45 (1984), pp. 307 - 319; Axel, Larry E., and Peden, W. Creighton, eds., Dean, William, Special Guest Coeditor The Size of God: The Theology of Bernard Loomer in Context (Macon, Georgia: Mercer University Press, 1987), also published simultaneously as the special January and May, 1987 issue of the American Journal of Theology and Philosophy, Vol.

These works combine detailed political and intellectual history with sociology, philosophy, and theology in a way that is a standing reproach to the esotericism and neophilia of American academic publishing.

This is due, I believe, to the postmodern climate of thought, particularly evident in neopragmatic philosophy and deconstructionist literary criticism, and characterized by a new pragmatism, pluralism, meliorism, relativism, and historicism — all congenial to the empirical theology that grew out of earlier American versions of these same modes of thought.

One way of acknowledging its revisability is to say that it can survive the critique laid for it by Wayne Proudfoot in his 1985 Religious Experience and, more importantly, by the postmodern culture for which Proudfoot speaks.13 If it ignores that kind of postmodern critique, I am suggesting, it will not deliver on the promise it has shown recently in the growth of The American Journal of Theology and Philosophy, in the founding of The Highlands Institute for American Religious Thought, in the resurgence of Columbia and Yale forms of neonaturalism and pragmatism in the work of Robert Corrington and William Shea, 14 and in the American Academy of Religion Group on Empiricism in American Religious Thought — as well as in the growing independent scholarship of those working out of the empirical side of process theology and the ChicagoTheology and Philosophy, in the founding of The Highlands Institute for American Religious Thought, in the resurgence of Columbia and Yale forms of neonaturalism and pragmatism in the work of Robert Corrington and William Shea, 14 and in the American Academy of Religion Group on Empiricism in American Religious Thought — as well as in the growing independent scholarship of those working out of the empirical side of process theology and the Chicagotheology and the Chicago school.

While Chicago no longer exists as a center of process thought and is to a lesser extent than before identified with philosophy - theology dialogue and interaction, it leaves a legacy worthy of study by anyone interested in the history of these modes of inquiry in American religious thought.

Accordingly, he paid special attention to (1) the special place of Judaism and Christianity in Western civilization, which the first approach had stressed; (2) the relationship between the history of religions and philosophy of religion (or theology), which the second approach had emphasized; and (3) the concern North Americans had shown for specific religious traditions, such as Hinduism, Buddhism, and Islam.

In their response, Latin American theologians have tried to prove that all these issues are very complex, and it is not possible to simplify the relationships among science, philosophy and theology.7

Yet in Britain there are signs on the theological side (especially in Fergus Kerr's Immortal Longings) of realizing that Anglo - American philosophy has moved on since Ayer, and that the more recent debates, especially in America, hold considerable promise for theology.

I've long had the sense that Msgr. Ellis's article was retrospectively misinterpreted as a relentless polemic against Catholic colleges and universities mired in the tar - pits of Neo-Scholasticism and intellectually anorexic as a result; on the contrary, it's possible to read Ellis as calling for Catholic institutions of higher learning to play to their putative strengths — the liberal arts, including most especially philosophy and theology — rather than aping the emerging American multiversity, of which the University of California at Berkeley was then considered the paradigm.

How will evangelicals mediate between their secure North American white base, with theologies born of Western philosophy, to Asian and African matrices?

1For a brief elaboration of minimalist religious naturalism together with a critique by Langdon Gilkey, see my article, «The Viability of Religious Naturalism,» The American Journal of Theology and Philosophy, Vol.

His work combines knowledge of Continental theology, American Christian ethics, and British analytic philosophy.

Collier holds degrees from Loyola University Chicago (B.A. History with an emphasis in Women's studies, Philosophy, and Theology), Colorado State University (M.A. History with an emphasis in literature of the American West and Environmental History), and Arizona State University (Ph.D. with an emphasis in American Indian History, the American West, Gender History, and Education).

, her third collection of essays since 2012, she again discourses with depth and sensitivity on an impressive range of topics in theology, philosophy and contemporary American life.

Dr. Rob has a Ph.D. in Religious Studies and Philosophy from Southern Methodist University (1987) and taught philosophy, theology and religious studies for nine years at American University and Georgetown University, both in Washington, D.C. Dr. Rob's training and teaching experience in these areas, as well as his own personal spiritual journey, inform his clinical work in a manner that deepens his insight into people's values and the struggles they experience both personally and in their most important relaPhilosophy from Southern Methodist University (1987) and taught philosophy, theology and religious studies for nine years at American University and Georgetown University, both in Washington, D.C. Dr. Rob's training and teaching experience in these areas, as well as his own personal spiritual journey, inform his clinical work in a manner that deepens his insight into people's values and the struggles they experience both personally and in their most important relaphilosophy, theology and religious studies for nine years at American University and Georgetown University, both in Washington, D.C. Dr. Rob's training and teaching experience in these areas, as well as his own personal spiritual journey, inform his clinical work in a manner that deepens his insight into people's values and the struggles they experience both personally and in their most important relationships.