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1.
James DiCenso 《International Journal for Philosophy of Religion》2007,61(3):161-179
This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections
between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought,
and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s
thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality,
of which Kant’s model of practical reason is in many ways exemplary. At the same time, Freud advances Kantian thinking in
certain important respects; his work offers a more somatically, socially, and historically grounded approach to the formation
of rational and ethical capacities, and hence makes it more compatible with contemporary concerns and orientations that eschew
the pitfalls of ahistorical idealist orientations. 相似文献
2.
Serge Grigoriev 《International Journal for Philosophy of Religion》2011,70(3):187-201
This article offers a review of Richard Rorty’s attempts to come to terms with the role of religion in our public and intellectual
life by tracing the key developments in his position, partially in response to the ubiquitous criticisms of his distinction
between private and public projects. Since Rorty rejects the possibility of dismissing religion on purely epistemic grounds,
he is determined to treat it, instead, as a matter of politics. My suggestion is that, in this respect, Rorty’s position is
best construed as that of a humanist rather than a post-modernist. Ultimately, it appears that, in his view, the positive
element of religion—i.e. the idea of religion as a social gospel—has been absorbed and transformed into a utopian striving
which humanists associate with the ideal of democracy. Hence, in this regard, religion can be considered obsolete. Yet, without
explicitly invoking the usual epistemic grounds, Rorty’s arguments for excluding religion from the public sphere remain rather
thin, and an interest in reforming rather than excluding religion would have been more consistent with his general outlook. 相似文献
3.
Pamela Cooper-White 《Pastoral Psychology》2010,59(3):365-371
Mourning Religion is a brilliant collection of essays responding both to Freud’s essay “Mourning and Melancholia” and Peter Homans’ assertion
that the academic study of religion represents a creative expression of mourning the loss of religion in secular (western)
society. This essay poses questions concerning the role of theology as a mode of analysis; Ricoeur’s concept of “second naiveté”
in relation to disillusionment and religion; Celia Brickman’s reflections on globalization, marginalization, and a shift in
psychological language from “primitivity” to “vulnerability”; the role of the body in the work of religious studies; melancholia
as “re-membering” amid multiplicity and fragmentation; and mourning as protest and resistance. The essay concludes with a
reflection on ambiguity and transcendence in dialogue with Freud’s essay “On Transience.” 相似文献
4.
Sami Pihlström 《International Journal for Philosophy of Religion》2007,62(1):3-32
This paper examines the possibility of setting a boundary between religion and “pseudo-religion” (or superstition). Philosophers
of religion inspired by Ludwig Wittgenstein’s ideas, in particular, insist that religious language-use can be neither legitimated
nor criticized from the perspective of non-religious language-games. Thus, for example, the “theodicist” requirement that
the existence of evil should be theoretically reconciled with theism can be argued to be pseudo-religious (superstitious).
Another example discussed in the paper is the relation between religion and morality. The paper concludes by reflecting on
the issue of relativism arising from the Wittgensteinian contention that the religion vs. pseudo-religion division can only
be drawn within a religious framework, and on Wittgenstein’s own suggestion that the religious person “uses a picture”. 相似文献
5.
Jacek Uglik 《Studies in East European Thought》2010,62(1):19-28
In this paper we attempt to prove that it was Ludwig Feuerbach’s anthropology that influenced Bakunin’s philosophical path.
Following his example Bakunin turned against religion which manipulates, as Hegelianism does, the only priority human being
has—another human being. Although Feuerbach’s philosophy did not involve social problems present at Bakunin’s works, we would
like to show that it was Feuerbach himself who laid foundation for them and that Bakunin’s criticism of the state was the
natural consequence of Feuerbach’s struggle for the individual. Mikhail Alexandrovich Bakunin proved that Feuerbach’s attempts
to rise anthropology to the rank of theology are not sufficient to free the individual from the power of abstractions as in
his opinion it is not only God (religion) that should be overthrown but also the state. 相似文献
6.
In this article I concentrate on three issues. First, Graham Oppy’s treatment of the relationship between the concept of infinity
and Zeno’s paradoxes lay bare several porblems that must be dealt with if the concept of infinity is to do any intellectual
work in philosophy of religion. Here I will expand on some insightful remarks by Oppy in an effort ot adequately respond to
these problems. Second, I will do the same regarding Oppy’s treatment of Kant’s first antinomy in the first critique, which
deals in part with the question of whether the world had a beginning in time or if time extends infinitely into the past.
And third, my examination of these two issues will inform what I have to say regarding a key topic in philosophy of religion:
the question regarding the proper relationship between the infinite and the finite in the concept of God. 相似文献
7.
Richard J. Petts 《Review of religious research》2011,53(2):183-206
Previous research suggests that many men increase their religious involvement after the birth of a new child. Using data on
low-income urban fathers from the Fragile Families and Child Wellbeing Study (FFCW), this study extends this research by examining
whether fathers maintain a higher rate of religious participation as children get older and how fathers’ religiosity may influence
children’s behavior. Results suggest that although many urban fathers slightly increase their religious involvement after
the birth of a child, most fathers attend religious services at a fairly consistent rate during the early years of their child’s
life. Although there is only limited evidence suggesting that fathers’ religious involvement directly influences children’s
behavior, there is evidence that fathers’ religiosity moderates the influence of other family characteristics on children;
parental relationship quality and mothers’ religiosity are associated with fewer problem behaviors among children when fathers
believe that religion is important to family life. Results also suggest that having a Black Protestant father is associated
with fewer externalizing problem behaviors among young children. Overall, this study suggests that religion may be a source
of support that encourages urban fathers to be engaged in their family life and promote positive development among children. 相似文献
8.
Daniel A. Helminiak 《Journal of religion and health》2008,47(4):526-540
Presuming Rayburn’s (2006: Child & Family Behavior Therapy, 28, 86–92) review of (Paloutzian and Park, 2005, Handbook of the psychology of religion and spirituality. New York: The Guilford Press) and sketching an alternative paradigm, this review focuses on the Handbook’s virtual conflation of religion and spirituality; relates this conflation to the hegemony of Protestant theology in North
American psychology of religion; highlights the Handbook’s neglect of spirituality per se, which, if not inseparably linked with theism, is, nevertheless, related to the self-transcending,
meaning-making dimension of the human mind, could provide an explanatory breakthrough in the field of the psychology of religion
and of the social sciences overall; and sees Handbook’s advocacy for a “multilevel interdisciplinary paradigm” as a regrettable acceptance of the failed, long-term strategy of the
field of psychology in general. 相似文献
9.
Karl Clifton-Soderstrom 《Continental Philosophy Review》2009,42(2):171-200
The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility.
A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of
the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows
that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s
dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology
of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates
contemporary developments in the continental philosophy of religion.
相似文献
Karl Clifton-SoderstromEmail: |
10.
Jonathan Sutton 《Studies in East European Thought》2006,58(2):107-135
This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the
term ‘minimal religion’ for the analysis of religion in contemporary Russia.
An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London,
on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein
uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical
structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either
a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward
show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’.
In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations
of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going
believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced
what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that
formative experience. 相似文献
11.
Doug Oman 《Pastoral Psychology》2011,60(6):897-906
Spirituality and religion are topics of increasing interest in U.S. society and popular culture as well for many health professions,
including medicine, psychology, and public health. This article comments on Mark Graves’ (2008) synthesis of science and spirituality/religion, Mind, Brain, and the Elusive Soul from the perspective of a public health professional. I briefly review the sources, extent, and conceptual approaches of
emerging scientific and health interest in spirituality/religion. Spiritual practices are identified as phenomena of central
interest. Major concepts of Graves’ synthesis are reviewed, and the soul’s relevance to spiritual growth, popular culture,
and scientific application is discussed. Several questions are posed as a stimulus to further extension and refinement of
Graves’ synthesis. 相似文献
12.
Current psychologies of religion reflect the modernist context in which they are situated. Religion is reduced to what is
researchable, generalizable, individual and “thin.” This essay suggests that a psychology of religion which takes seriously
the implications of Emmanuel Levinas’s emphasis on ethics and the alterity of the Other would result in a different model
of psychotherapy. Levinas’s view of the Other as the trace of the transcendent radically changes our understanding of the
client within the therapeutic relationship. Levinas begins with ethics and so healing would be, by implication, an ethical
enterprise. In a highly secularized, individualized, objectivized culture, a therapy which recognizes the sacred, which models
how to view the Other as transcendent, and which does not presume to know, is a gift to the client. 相似文献
13.
William S. Sax 《International Journal of Hindu Studies》2000,4(1):39-60
Conclusion Our understanding of South Asian society and history is sometimes muddled by the rigid distinctions we make between ‘religion’
and ‘politics.’ The resurgent appeal of Hindu nationalism, the involvement of Hindu renouncers in contemporary Indian politics,
and the continuing relevance of religious issues to political discourse throughout South Asia, show that such a distinction
is of limited utility. In this essay, I have examined the notion of digvijaya in some detail, in an attempt to show that this ‘most important Indian concept with regard to sovereignty’ was always both
a ‘religious’ and a ‘political’ phenomenon. When it was performed by Hindu kings in the classical period, the ‘political’
dimension of digvijaya was foregrounded, while in the medieval and modern periods, when it was associated primarily with Hindu renouncers, its ‘religious’
aspects were paramount. But neither ‘political’ nor ‘religious’ aspects were ever absent from any of the digvijayas discussed here because religion and politics were mutually entailed in the digvijaya at all times, just as kings and renouncers were—and still are—alter-egos of each other. I am tempted to conclude that the
digvijaya melded religious and political domains. Yet perhaps even to speak of ‘melding’ religion and politics is a peculiarly modern
kind of discourse. Perhaps we need to rethink our categories and recognize that politics always has a religious element, while
religion is always a political force. 相似文献
14.
Whistler’s <Emphasis Type="Italic">Mother</Emphasis>: Devotional Center of Male Melancholic Religion
Donald Capps 《Pastoral Psychology》2008,56(4):375-401
In previous writings, I have argued that the 3-to-5-year-old boy’s emotional separation from his mother is the key experience
in his development of a melancholic orientation to life (Capps, Men, religion, and melancholia: James, Otto, Jung, and Erikson, 1997) and that men’s religious proclivities (based on honor, hope, and humor) reflect this emotional separation (Capps,
Male melancholia: Guilt, separation, and repressed rage, 2001). In an earlier article published in Pastoral Psychology (Capps, Leonardo’s Mona Lisa: Iconic center of male melancholic religion, 2004), I argued that Leonardo da Vinci’s Mona Lisa is the iconic center of the male melancholic religion, that it displaces the Virgin Mother Mary of traditional Christianity
in this regard, and that the painting aids in the difficult task of transforming melancholia into the mourning of the lost
maternal object. In this article, I argue that James McNeill Whistler’s painting of his mother plays a similar role in male
melancholic religion, but with an important variation: I use Ernst Troeltsch’s classic church-sect typology to show that Leonardo’s
Mona Lisa is the iconic center of the churchly form of male melancholic religion, while Whistler’s mother is the devotional center of its sectarian form.
相似文献
Donald CappsEmail: |
15.
Robert Audi 《International Journal for Philosophy of Religion》2008,63(1-3):87-102
Belief is a central focus of inquiry in the philosophy of religion and indeed in the field of religion itself. No one conception
of belief is central in all these cases, and sometimes the term ‘belief’ is used where ‘faith’ or ‘acceptance’ would better
express what is intended. This paper sketches the major concepts in the philosophy of religion that are expressed by these
three terms. In doing so, it distinguishes propositional belief (belief that) from both objectual belief (believing something to have a property) and, more importantly, belief in (a trusting attitude that is illustrated by at least many paradigm cases of belief in God). Faith is shown to have a similar
complexity, and even propositional faith divides into importantly different categories. Acceptance differs from both belief
and faith in that at least one kind of acceptance is behavioral in a way neither of the other two elements is. Acceptance
of a proposition, it is argued, does not entail believing it, nor does believing entail acceptance in any distinctive sense
of the latter term. In characterizing these three notions (and related ones), the paper provides some basic materials important
both for understanding a person’s religious position and for appraising its rationality. The nature of religious faith and
some of the conditions for its rationality, including some deriving from elements of an ethics of belief, are explored in
some detail. 相似文献
16.
Brian Ellis 《Sophia》2011,50(1):135-139
A theory of morality acceptable to humanists must be one that can be accepted independently of religion. In this paper, I
argue that while there is such a theory, it is a non-standard one, and its acceptance would have some far-reaching consequences.
As one might expect, the theory is similar to others in various ways. But it is not the same as any of them. Indeed, it is
a radically new theory. Like Hume’s ethics, it is founded on our natural sociability, and feelings of empathy for others.
Like Aristotle’s theory, it incorporates an ethics of virtue. Like Kant’s theory, it regards the set of moral principles as
those appropriate for a socially ideal society. But unlike Kant’s theory, it is essentially utilitarian. I call it ‘social
contractual utilitarianism’. 相似文献
17.
Joseph M. Kramp 《Pastoral Psychology》2007,55(4):441-458
In this second successive essay on Merton’s melancholia, the author argues that the period of Merton’s romantic involvement
with Margie Smith reflects a desire on Merton’s part to adopt the religion of hope. The author argues that this period of
romantic involvement was especially taxing on Merton. In this period, the author argues that Merton developed a conflicted
understanding of the Christian God, which manifested itself in confusion over sexual matters and vocational matters among
others. Finally, the author points to numerous instances in which the Roman Catholic Church exacerbated Merton’s existing
problems. 相似文献
18.
Philip A. Quadrio 《Sophia》2009,48(2):179-193
This paper explores the Rousseauian background to Kant’s critique of metaphysics and philosophical theology. The core idea
is that the rejection of metaphysics and philosophical theology is part of a turn from theoretical to practical reason influential
on European philosophy of religion, a turn we associate with Kant but that is prefigured by Rousseau. Rousseau is not, however,
a thinker normally associated with the notion of metaphysical criticism, nor the notion of the primacy of practical reason.
The paper draws out this dimension of Rousseau’s thinking and its importance for Kantian thought. It will proceed by discussing
the Kant-Rousseau connection; demonstrate the importance of practical philosophy for Kant and the critical project generally;
overview Kant’s critique of metaphysics; and turn to a consideration of Rousseau, particularly from the text émile. Given the indisputable influence of Rousseau on Kant, the purpose of this paper is to explore the ways that Rousseau’s own
rejection of philosophical theology might be suggestive to those interested in Kant and the way in which it throws new light
on Kant’s philosophy of religion. As well as drawing out the Kant-Rousseau connection, it also, implicitly, defends the general
orientation of these philosophers as one that is important, perhaps vital, to philosophy of religion.
相似文献
Philip A. QuadrioEmail: |
19.
Public, Social, and Individual Perspectives
on Religious Education. Voices from the Past and the Present 总被引:1,自引:0,他引:1
Siebren Miedema 《Studies in Philosophy and Education》2006,25(1-2):111-127
Inspired by Charles Taylor’s recent quest for the meaning of religion today, this article concentrates on the question of
the meaning of religious education (RE) today. The focus is not so much on the ‘what’ but instead more on the ‘where’ (the
locus) and the ‘how’ (the function) of RE. The view on what is held to be a pedagogically tenable position regarding RE is
build up by methodologically using a differentiated practical–theological three-course model that distinguishes between the
public, the social and the private domain. Developments and tendencies within the three domains are shown in respect with
religion as such and RE in particular. It is made clear what this may mean for religious educators and philosophers of religious
education today, who conceptualize religious education as an impossible possibility.
Miedema is full professor of Educational Foundations, Endowed professor of Christian Education in and Dean of the Faculty
of Psychology and Education, and full professor of Religious Education in the Faculty of Theology, Vrije Universiteit Amsterdam,
The Netherlands. His research is focusing now on pragmatism, history of education, the philosophy of religious education,
and early childhood education. 相似文献
20.
Liang Shuming has been proclaimed the forerunner of Contemporary Neo-Confucianism. However, assessing Liang’s identity appears
a much more complicated task. Taking a closer look at his copious writings on religion, this paper shows how Liang conceived
the role of religion at the different steps of humanity’s quest. Applying this frame of understanding to twentieth century
China, Liang saw a discrepancy between the task required in our present time and what the future was holding. Therefore, while
he engaged the world in a certain way, he was still holding privately another belief. This “secret” of Liang reshuffles traditional
boundaries between the secular and transcendence. 相似文献