Sentences with phrase «many philosophers of religion»

reality quotes arrogance, «John Hick, a noted British philosopher of religion, estimates that 95 percent...» What's the methodology used in to reach this Hick conclusion?

And the book also offers a deliberately wide array of approaches to trinitarian issues, including not only historical and systematic theologians, but biblical scholars and analytic philosophers of religion, writing from a variety of theological and communal points of view» Roman Catholic, Protestant, and, in one case, Jewish (the New Testament scholar Alan Segal, who contributes an instructive if somewhat technical chapter on the role of conflicts between Jews and Christians in the emergence of early trinitarian teaching).

The American philosopher of religion Charles Hartshorne (1897 — 2000) was already pursuing patterns of thought along lines similar to Whitehead when he arrived at Harvard for post-doctoral work in 1925 and became Whitehead's teaching assistant.

However much we recognize a profound ontological difference between elements of the world, including a fundamental difference between ourselves, many philosophers of religion want to say that God knows and empathizes with human experience in a way similar to divine relativity for several reasons: omniscience, a resolution to theodicy, and ontological unity.

Not only would a demonstration of the inconsistency of divine relativity make Hartshorne's thesis of divine relativity and all that depends on it incoherent and also make Whitehead's famous portrait of God as the fellow sufferer who understands inadmissible, but philosophers of religion would have to accept a different picture of the world.

Many philosophers of religion want to say that God empathizes with our deepest experiences, for otherwise people are, at their core, alone in the cosmos.

Whereas, a historian of religion concentrates primarily on religious symbols completes his / her analysis of religious phenomena as phenomenologist or philosopher of religion.

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.

To a surprising extent, conservative Protestant philosophers of religion continue to follow the guidance of Thomas Aquinas, the great Aristotelian theologian.

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.

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.»

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

First, until quite recently, most of the influential analytic philosophers of religion challenging God's existence in the face of evil had posed the problem as a strictly logical one, and thus Plantinga and other analytic philosophers of religion can hardly be criticized justly for having expended a great deal of effort in response.

Jerome Gellman, professor emeritus at Ben - Gurion University in Israel, is a veteran analytic philosopher of religion trained under Alvin Plantinga.

Philosophers in general — and so also philosophers of religion — were simply writing for each other, and their results seemed to me to have little to do with the real world.

I have suggested, however, that science is not as objective, nor religion as subjective, as the view dominant among philosophers of religion has held.

The task of the philosopher of religion or theologian today involves as a major priority the conceiving of God in accord with the innate demands of man's psychic life.

The biologist and theologian Arthur Peacocke also works there; and the philosopher of religion Keith Ward has courageously confronted the atheist popularizer of science, Richard Dawkins.

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.

The early writings of a young American philosopher of religion, Henry Nelson Wieman, also caught the attention of both Smith and Mathews.

There are, however, a few European philosophers of religion whose work is significant here.

As Princeton philosopher of religion Jeffrey Stout has written, «There is no method for good argument and conversation save being conversant — that is, being well versed on one's own tradition and on speaking terms with others»

Charles Hartshorne, a philosopher of religion who worked with the model I am proposing, was also an ornithologist.

Hick, one of the few prominent philosophers of religion who concerns himself with personal eschatology, has labored over the past few decades to construct a picture of heaven that is free of religious particularity.

Thus, when teachers of world religions are needed at many undergraduate colleges, they usually appoint either philosophers of religion, historians, biblical scholars, or theologians who happen to have personal interests and perhaps had taken two or three courses in the history of religions or comparative religion.

Time to rethink what's sacred, says philosopher of religion Mary - Jane Rubenstein

Steven Studebaker, associate professor of systematic and historical theology and the Howard & Shirley Bengal Chair in evangelical thought at McMaster Divinity College in Hamilton, Ontario, is planning on including in his Protestant theologians class John Polkinghorne, physicist and Anglican priest, and Philip Clayton, philosopher of religion and science.

His 2010 book, Principles of Neurotheology, recommends collaboration between neuroscientists and specialists in the fields of religious studies, philosophers of religion, and theologians.

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.

The Christian philosopher Nicholas Wolterstorff has pursued a broad range of interests, including political philosophy, aesthetics, metaphysics and the philosophy of religion.

Nevertheless, the writings of philosophers on religious topics are better described as philosophy of religion.

The Colloquium is a group of Jewish and Christian theologians, ethicists, philosophers, and scholars that meets periodically to consider questions of morality, religion, and public life.

A remarkable change is occurring in the attitude toward religion and the churches on the part of environmentalist scientists and philosophers.

Thus the motivation which is the (attempted) attitude of pure atheistic humanism was the only one philosophers could approve in religion.

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.

Thus, there is adaptation prior to adoption, of transformation before acceptance.9 Despite aligning itself with philosophy (thereby rejecting popular religion), the early Church did not completely identify its God with the God of the philosophers.

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).

As previously indicated, it took considerable time for the development of the concept of a descriptive sociology of religion, implying that the establishment of norms was the concern of the theologian, philosopher, and social theoretician.

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.»

Anglican and Nonconformist theologians, philosophers, and writers (Thomas Carlyle, John Ruskin, Frederic Dennis Maurice, Charles Kingsley), especially the Christian Socialists, were interested in the normative aspect of the problems of religion and society.15 In the younger generation several of these trends are blended: William Temple, John MacMurray, Maurice B. Rickett, Vigo A. Demant.16 Max Weber's influence in England never reached as deep as in France or the United States; it remained limited to his theories on economics.

A half - century later, French philosopher Auguste Comte drew acclaim for his «religion of humanity,» which imagined an army of secular sages ministering to secular souls.

But in the German philosopher Ludwig Feuerbach (1804 - 1872) the privileging of Christian discourse and the distinction between vulgar religion and rational theism both dissolve, and all talk of God is unmasked as the product of human invention.

In recent years, the work of scientific historians, philosophers, sociologists, and psychologists of religion has built up an impressive roadblock to the evils of esotericism.

Just as the attitude of the Sufis toward the religious teachings of Islam was a revolt against the jurists who stifled the true spirit of religion in order to preserve its form, their attitude toward God was also a revolt directed against the theologians and the philosophers.

Its first recipient was Mother Teresa of Calcutta, in 1973, and has been granted over the years to scientists, religious leaders, philanthropists, political figures or philosophers, of many religions.

First, I am a professor of philosophy and a professional philosopher, I guess you could say, privy to the philosophical movements of the twentieth century, many of which, for better or worse, have had an influence on theology and thinking about religion.

Unlike other theologians and philosophers, those who work in the area of religion and science regard «postmodern» studies as worthwhile only as a sign of modernity's maturing critical spilt, not as an alternative to modernity.

A philosopher with a fine Catholic education would understand the Pope's meaning, but a secular reporter, educated to see religion as always grudgingly retreating before the advance of science, could only be expected to read the statement as another reluctant concession.

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.