共查询到20条相似文献,搜索用时 15 毫秒
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Steven M. Bayne 《The Southern journal of philosophy》2007,45(1):1-29
Given Hume's theory of belief and belief production it is no small task to explain how it is possible for a belief in a miracle to be produced. I argue that belief in a miracle cannot be produced through Hume's standard causal mechanisms and that although education, passion, and testimony initially seem to be promising mechanisms for producing belief in a miracle, none of these is able to produce the belief in a miracle. I conclude by explaining how this poses a problem for Hume's theory of belief and I briefly investigate the alternatives available for solving this problem. 相似文献
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Journal for General Philosophy of Science - To understand the present situation we must know something about its history. The ‘Rise of the West’, which grew out of the ‘European... 相似文献
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Morgan Luck 《Sophia》2010,49(4):577-589
John Polkinghorne claims there are no real distinctions between general providence, special providence and miracle. In this
paper I determine whether this claim could be true given Polkinghorne’s wider account of these types of divine action. I conclude
that this claim could be true, but only given a particular reading of Polkinghorne. I then defend this reading in light of
two potential objections. 相似文献
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Stefano Bigliardi 《Sophia》2014,53(1):113-129
This article aims at contributing to the study of miracles on multiple levels. First, it provides an update on current scholarship in contemporary Muslim interpretations of miracles by summarizing and comparing some positions that, despite their originality and/or potential influence on the wider Muslim readership, are not normally taken into account in a number of recent reconstructions of the concept within Islam. Second, it proposes some complementary philosophical interpretations of those positions, interpretations that involve identifying similarities and commonalities among the positions, despite deep differences and explicit mutual oppositions. As well, this article argues that these interpretations have far-reaching consequences for the philosophical debate on miracles within other traditions and cultures; at stake will be the very meaningfulness of engaging in a univocal, overarching, rationalized interpretation of miracles. 相似文献
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Morgan Luck 《Sophia》2009,48(2):167-177
Miracles and the problem of evil are two prominent areas of research within philosophy of religion. On occasion these areas
converge, with God’s goodness being brought into question by the claim that either there is a lack of miracles, or there are
immoral miracles. In this paper I shall highlight a second manner in which miracles and the problem of evil relate. Namely,
I shall give reason as to why what is considered to be miraculous may be dependent upon a particular response to the problem
of natural evil. To establish this claim, I shall focus upon Aquinas’s definition of a miracle and a particular free-will
defence, the Luciferous defence.
相似文献
Morgan LuckEmail: |
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从诗歌艺术形象构成的角度看,“兴”与“意境”都是标志艺术本体的审美范畴,都由“情”“景”二元构成。不过“兴”之景只是借以引起其情的“物”,而“意境”之“景”则是“处身其境”的“境”,即主体处身于其中借情感体验过程中酝酿、萌生特定情感和独特感受的生活环境,而且“情”与物”、“意”与“境”生成关系的方式亦不相同。 相似文献
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清华简《汤在啻门》中的"地祇"称"地真",容易使人联想到《楚帛书》的"女填"。"女填"应读为"女真",是"女娲"的另一种称法。"地真"和"女真"得名与"真人"有关。真人本指修真得道的人,引申表示圣人、至人或帝王。"地真"和"女真"这种称法是"真"在使用过程中意义泛化的结果,具有明显的道家色彩,对于判别文献的性质有一定参考作用。 相似文献
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正英国回来,有朋友问,中国和英国的发展相差多少年?还真的回答不了这个问题,这涉及到历史、政治、经济、文化和教育等等诸多因素。有一个听来的故事,或许可以帮助了解一下这个问题。一对在英国爱丁堡工作了一辈子的退休老夫妇准备卖了房到西班牙去养老。英国四面环海, 相似文献
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也许是因为有“东风压倒西风”的豪言壮语,也许是因为有“福如东海”的美好祝愿,不少人认为汉语中凡有“东”字的词汇或成语均含有吉祥之意,其实不然。成语“东窗事发”的“东窗”即指阴谋诡计的发祥之地。 相似文献
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近来有人重新翻开16世纪法国诺查·丹玛的警世预言《诸世纪》借以恐吓人们。诗中说,1999年将有巨大的灾难从天而降,地球上的人将无一幸免。 据天文观察证实,1999年将是坦普尔·达斯特慧星回归年,这颗慧星每33年回归地球一次,最早发现它是在1833年11月12日降临在北美东海岸的那次狮子座流星雨。当时人们不知道这是一种极普通的天文现象,便误以为是“世界末日”来临了。据推算,这颗慧星应于1999年再次回归地球,到那时人们可以目睹天空中出现的壮观景象。 相似文献
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1979年12月下旬,××市召开公判大会,对七个案件进行了公正的判决。其中一件,是市中级人民法院对抢劫杀人犯×××不服区人民法院的判决而提出上诉的二审判决。判决书最后几句是这样宣读的:“经审议,××区人民法院判处罪犯×××死刑,是罪有应得的,完全正确的……本院驳回上诉,维持原判。”这段话,由于没有保持思维的确定性,造成了内容上的严重错误。判决书作者的原意,是想对两个不同 相似文献
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施洗约翰是先知传统中断400年之后的首位先知,所以他一出现,就引来众多犹太人的关注。当他"在犹太的旷野传道"时,"耶路撒冷和犹太全地,并约旦河一带地方的人,都出去到约翰那里,承认他们的罪,在约旦河里受他的洗"(参太3:5—6)。此人的影响,由此可见一斑。然而,这位先知的辉煌时期并不很长,就在事工开展得如火如荼之际,与他同龄的另一位先知——耶稣——出现了。约翰曾向他的听众推荐过耶稣,而现在的耶稣却正在全面超越约翰,并且大有取而代之的趋势。面对此种境况,约翰的门徒看不惯,也想不通,于是愤愤不平地报告老师:"拉比,从前同你在约旦河外,你所见证的那位,现在施洗,众人都往他那里去了。"约翰门徒的话中,流露出对耶稣的妒忌和不满,似乎有制止他的冲动。面对"后来者居上"的现实,约翰门徒的心态符合一般规律,但没有得到老师的认可。约翰如此劝勉门徒:"若不是从天上赐的, 相似文献