In his «friendly criticism,» which we enjoy, Ed regrets that we've given so much room to
contemporary philosophers of religion, for example Richard Swinburne and Alvin Plantinga, who argue for «theistic personalism.»
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.
Perhaps not since the generation
of the classic American
philosophers — Pierce, Royce, James, Dewey and Mead (none
of them technical
philosophers in the
contemporary meaning
of the term)-- has it been possible to range so broadly over the great intellectual issues
of the day and break the taboo that would separate
religion from secular culture.
Along the way to proving his thesis, Jenkins rewrites the book on Aristotle's Posterior Analytics (his reading, and his devastating criticisms
of Oxford's influential Jonathan Barnes, set the standard for such scholarship) and he shows how even the most decorated
of contemporary «
philosophers of religion» (Plantinga, Stump, Penelhaum, et al.) grossly misread Aquinas.
«Ninety percent
of contemporary philosophers see their principal task to be that
of beating
religion out
of men's heads,» he wrote to his mother in 1961.
In fact, process
philosophers have written relatively little about ethics in general; their major contributions to
contemporary philosophy, like those
of Whitehead himself, have been in the areas
of metaphysics, philosophy
of science, and philosophy
of religion.1
Samuel Loncar is a
philosopher, scholar, and writer whose work critiques the categories through which modernity interprets itself and develops a new theory
of the nature, relationship, and potential
of philosophy,
religion, science, politics and art in the
contemporary world.