Sentences with phrase «by philosophers of religion»

The man they really need to consult is, once again, Cardinal Newman, who leveled devastating artillery against the argument from design, especially in The Idea of a University, which despite its well - deserved fame has long gone underutilized by philosophers of religion, perhaps because his critique of their work is so devastating.

Not exact matches

The political philosophers Amy Gutmann and Dennis Thompson reject not only Tutu's invocation of religion and charged that, by seeking to transform the attitudes, emotions, and moral judgments of citizens, he improperly imports soulcraft into statecraft and transgresses the autonomy of citizens — contemporary liberalism's most sacrosanct value.

This is particularly strange since it has so often been assumed, both by advocates of Eastern (South and East Asian) perspectives and by environmentalists and philosophers in the West, that Eastern religions are much more resourceful for ecological sensitivity than are Judaism, Christianity, and Islam.

Philosophy's recognition of itself as religion is neither achieved nor admitted by all philosophers, but among these who have recognized the identity of philosophy and religion are Socrates, Plotinus, Erigena, Spinoza, Hegel — in short, and in general, most of the speculative, «Platonic» tradition, in opposition to the mainstream of the analytic, «Aristotalian» tradition (if the reader will forgive such a gross oversimplification of a very complex history of thought).

By and large, music journalists aren't religious people, and, if the philosopher Max Scheler is to be believed, the non-religious are as able to describe the psychology of religion «as a person totally blind is able to describe the sensation and mood produced by vivid colors.&raquBy and large, music journalists aren't religious people, and, if the philosopher Max Scheler is to be believed, the non-religious are as able to describe the psychology of religion «as a person totally blind is able to describe the sensation and mood produced by vivid colors.&raquby vivid colors.»

At the end of the introduction I was suggesting a possible direction of research by saying that the discourse of the philosopher on freedom which stays close to the kerygma, which makes itself homologous with it, is the discourse of religion within the limits of reason alone.

As a matter of fact, a generation and more ago, experiments along this line were made by several prominent American philosophers of religion.

By and large the analytic philosophers who have led the resurgence of interest in the philosophy of religion have shown little interest in either fideism or the often - skeptical themes of Continental philosophy (they have shown somewhat more interest in process theology).

Lindbeck observed that in their emphasis upon the function of religious language as propositional information about objective realities, conservative theologians tend to confirm the approach to religion taken by most Anglo - American analytic philosophers.

Curiously, for many years the main interaction with philosophers working in an Anglo - American mode has been through the active participation of Dutch philosophers of religion, led by Vincent Brummer, in the Society for the Study of Theology.

If, for instance, you were to condemn a religion of human or animal sacrifices by virtue of your subjective sentiments, and if all the while a deity were really there demanding such sacrifices, you would be making a theoretical mistake by tacitly assuming that the deity must be non-existent; you would be setting up a theology of your own as much as if you were a scholastic philosopher.

Other groups were the Scotists using the works of the philosopher Duns Scotus, championed by the Franciscans; the Thomists using the texts of Thomas Aquinas, championed by the Dominicans — Aquinas had worked philosophy and religion into a great single Summa, transposing Aristotle into the context of Christian theology under the influence of Augustine and Bernard, in which fides quaerens intellectum, faith seeking understanding, was integrated organically with philosophy; finally there was also a via antiqua, the ancient way, which was centred on Plato, but was also used to describe the Thomists.

Philosophers, theologians, and social scientists who formerly were fascinated by the comparative approach to the study of world religions have begun to question the validity of such an approach.

Shafts of divine light, of truths not discoverable by «scientific» means, have broken through upon the human scene through poets, philosophers and sages, as well as through the founders of various religions.