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1.
This paper considers two differenttones of voice in philosophy and theology (‘liberal pluralism’ in contrast to ‘radical orthodoxy’) and relates it to a discussion about
the theology of religions. ‘Tone of voice’ in this context is intended to denote the affective potency (or not) of a theological
perspective as it impacts and influences religious attitudes. In addition, at a related level, ‘tone of voice’ is used when
speaking of first-order or second-order perspectives: for example, a first-orderconfessional tone in contrast to a second-ordernotional tone. The paper proceeds to critically engage with John Hick’s pluralism and John Milbank’s Radical Orthodoxy particularly
from the point of view of considering thetone adopted by both perspectives. The conclusion is that both views are inadequate: Hick’s pluralism—as a second-order meta-theory—lacks
the first-order power that is needed to affect ‘hearts and minds’, Milbank’s Radical Orthodoxy has rhetorical power but is
an ‘unfounded’ narrative which lacks the ability to rationally engage with thereal world. In the end, the suggestion is that the ‘right tone of voice’, in a religious context, ought to combine a realistic
enquiry concerning the order-of-things with a first-order rhetorical strength. 相似文献
2.
Laurens ten Kate 《Sophia》2008,47(3):327-343
The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the
programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time,
back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive
approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the
non-apparent in the realm of appearing phenomena. This is why Nancy launches a project looking for the ‘unthought’ and unexpected within
the Christian traditions, called deconstruction of Christianity. However, the deconstructive approach to the non-apparent differs fundamentally from that of the thinkers of the turn (1)
in its being non-apologetic and non-restorative with regard to religion, because it starts from a problematization of the—typically
modern, that is romantic—desire to defend and protect what would be ‘lost’ and possibly to restore this, (2) in its focus
on the complex difference-at-work (différance) between religion and secularism, a difference that can be termed entanglement and complicity between these two, (3) in its hypothesis that this entanglement is essentially one between (the meaning and experience of,
the rituality around) presence and absence in modern culture, (4) in its conviction that the philosophy and history of culture
must join, support, complete and maybe even turn around phenomenology when dealing with the difficult task of determining
what exactly would be ‘left’ of the ‘theological’ in our time. In this article, both positions are compared and confronted
further, leading to an account of Nancy’s re-readings of the Christian legacy (its theology, doctrine, art, rituals etc.),
and ending in a more detailed, exemplary inquiry into the tension between distance and proximity, characteristic of the Christian
God.
相似文献
Laurens ten KateEmail: |
3.
Ehlen S. J. Peter 《Studies in East European Thought》1996,48(1):83-108
A. F. Losev, one of the most important Russian philosophers and historians of ancient aesthetics and culture in the 20th century,
develops in his ‘Dialectics of the Myth’ (Dialektika mifa), 1930, a personalistic ontology by using elements of neoplatonic philosophy and Orthodox Christian belief. According to
Losev reality in all its different expressions and ontological strata must be understood as “mythical”, i.e. as “living mutual
exchange of subject and object”. The subjective and personal aspect of reality is not grounded in man’s epistemic relation
to it alone; reality in itself has to be characterized as personal and subjective. The main philosophical opponent is Descartes,
the founder of “modern rationalism and mechanism”.
相似文献
4.
Christians commonly speak of and to God as ‘a person’. The propriety of such talk depends on how the concept of a person is
being used and understood, and that concept is much contested in contemporary analytic philosophy. In this article, I note
the presuppositions of one current debate about what it is to be a human person, and then propose an alternative approach
to persons—both human and divine—that draws upon the Thomistic philosophical and theological tradition. In this tradition,
‘person’ is neither an essence-determining kind term, nor a merely nominal or functional kind term, but is applicable analogously
to entities of various ‘kinds’ (e.g. humans, angels and God). The origins of this account in Aquinas’ theology of the Trinity
will be examined, and I will conclude by noting a recent development of Thomas’ thought in relation to what it is to be a
human person. 相似文献
5.
The article aims to develop the philosophy of Emmanuel Levinas as a valuable new perspective in understanding the triune drama
of the Resurrection. Firstly, the juxtaposition of Levinas’ thought and Christian theology will be argued for, followed by
a development of von Balthasar’s Trinitarian theology of the Resurrection. Especially, Levinas’ non-phenomenological notion
of “otherness” will be used to offer an understanding of the Risen Christ’s “Otherness” as communicating the non-phenomenality
of Holy Saturday to the disciples. As a result, we discover significant theological openings towards a vision of a Biblical
God free from the constraints of ontological thinking and phenomenal experience. 相似文献
6.
Paul James Crittenden 《Sophia》2009,48(4):469-478
Charles Taylor in A Secular Age describes the modern secular age as one in which ‘the eclipse of all goals beyond human flourishing … falls within the range
of an imaginable life for masses of people’. This article reflects on his historico-analytic investigation of the emergence
of modern secularity and his account of how it shapes the current conditions of belief. Taylor challenges the widespread presumption
against belief mainly on ethical considerations, especially what counts as human fulfilment. The article argues that he fails
to deal adequately with epistemic considerations bearing on belief and unbelief. Furthermore, his argument is weakened by
a surprising absence of attention to the primary account of human fulfilment in Greek philosophy as a central element in the
Christian tradition. 相似文献
7.
Eugen Fischer 《Synthese》2008,162(1):53-84
The later Wittgenstein advanced a revolutionary but puzzling conception of how philosophy ought to be practised: Philosophical
problems are not to be coped with by establishing substantive claims or devising explanations or theories. Instead, philosophical
questions ought to be treated ‘like an illness’. Even though this ‘non-cognitivism’ about philosophy has become a focus of
debate, the specifically ‘therapeutic’ aims and ‘non-theoretical’ methods constitutive of it remain ill understood. They are
motivated by Wittgenstein’s view that the problems he addresses result from misinterpretation, driven by ‘urges to misunderstand’.
The present paper clarifies this neglected concept and analyses how such ‘urges’ give rise to pseudo-problems of one particular,
hitherto little understood, kind. This will reveal ‘therapeutic’ aims reasonable and ‘non-theoretical’ methods necessary,
in one clearly delineated and important part of philosophy. I.e.: By developing a novel account of nature and genesis of one
important class of philosophical problems, the paper explains and vindicates a revolutionary reorientation of philosophical
work, at the level of both aims and methods. 相似文献
8.
Gang Liu 《Frontiers of Philosophy in China》2007,2(1):95-114
The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in
philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new
and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information
is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy,
it can be regarded as a shift of large tradition. There are three large traditions at large, known as Platonic, Kantian and
Leibniz-Russellian. In the discussion of the position of the possible worlds, we have modal Platonism and modal realism, but
both of the theories are made in the framework of Western philosophy. In this essay, it is argued that possible worlds could
be seen as worlds in information, which is then an interpretation of modal information theory (MIT). Our interpretation is
made on the basis of Leibniz’s lifelong connection with China, a fact often overlooked by the Western philosophers. Possible
world theory was influenced by the Neo-Confucianism flourishing since the Song Dynasty of China, the foundation of which is
Yijing. It could be argued that Leibniz’s possible world theory was formulated in respect to the impact of the thoughts reflected
in Yijing, in that one of the prominent features is the model-theoretic construction of theories. There are two approaches to theory
construction, i.e., axiom-theoretic and model-theoretic. The origin of the former is from ancient Greece and the latter from
ancient China. And they determined the different features of theoretic structures between the oriental and occidental traditions
of science and technology. The tendency of the future development of science and technology is changing from the axiom-theoretic
to the model-theoretic orientation, at least the two approaches being complementary each other. To some extent, this means
the retrospective of tradition in the turning point of history, and some of the China’s cultural traditions might become the
starting points in formulating the future Chinese philosophy of science and technology. 相似文献
9.
Damon A. Young 《Sexuality & culture》2005,9(4):58-79
Karl Marx once compared philosophy to masturbation, essentially seeing both as privative, idealistic, and impractical activities.
Indeed, many lay folk see philosophers as “wankers.” While the present state of universities does throw doubt on the liberatory
character of contemporary philosophy, Marx’s jibe nonetheless mischaracterizes masturbation. This paper is a brief attempt
to correct Marx’s characterization of masturbation by drawing on the work of a thinker ofter associated with “intellectual
onanism”: Martin Heidegger. Speaking ontologically, Heidergger’s theories can be developed to show that masturbation it is
not privative, but “stretched” in time and place. Moreover, masturbation plays a practical role in the creative development
of the self, including the self’s essential bodiliness. While not necessarily defending philosophy against Marx’s charges,
this paper does show how even so-called “onanistic” philosophy might be redeemed.
“Only a being which, like man, ‘had’ the word... can and must ‘have’ ‘the hand’” —Martin Heidegger
“I have a dangerously supple wrist.” —Friedrich Nietzsche 相似文献
10.
Matheson Russell 《Sophia》2011,50(4):641-655
This essay considers the philosophical and theological significance of the phenomenological analysis of Christian faith offered
by the early Heidegger. It shows, first, that Heidegger poses a radical and controversial challenge to philosophers by calling
them to do without God in an unfettered pursuit of the question of being (through his ‘destruction of onto-theology’); and,
second, that this exclusion nonetheless leaves room for a form of philosophical reflection upon the nature of faith and discourse
concerning God, namely for a philosophy of religion in a phenomenological mode (as exemplified most clearly in Heidegger’s 1920/21 lectures on the phenomenology of religious life). However, it is argued
that the theological roots of Heidegger’s own phenomenological analyses subvert his frequently asserted claim concerning the
incompatibility of Christian faith and philosophical inquiry. 相似文献
11.
12.
Markus Schmitz 《Journal for General Philosophy of Science》2001,32(2):271-305
The epistomology of the definition of number and the philosophical foundation of arithmetic based on a comparison between
Gottlob Frege's logicism and Platonic philosophy (Syrianus, Theo Smyrnaeus, and others). The intention of this article is to provide arithmetic with a logically and methodologically valid definition of number for
construing a consistent philosophical foundation of arithmetic. The – surely astonishing – main thesis is that instead of
the modern and contemporary attempts, especially in Gottlob Frege's Foundations of Arithmetic, such a definition is found in the arithmetic in Euclid's Elements. To draw this conclusion a profound reflection on the role of epistemology for the foundation of mathematics, especially
for the method of definition of number, is indispensable; a reflection not to be found in the contemporary debate (the predominate
‘pragmaticformalism’ in current mathematics just shirks from trying to solve the epistemological problems raised by the debate
between logicism, intuitionism, and formalism). Frege's definition of number, ‘The number of the concept F is the extension
of the concept ‘numerically equal to the concept F”, which is still substantial for contemporary mathematics, does not fulfil
the requirements of logical and methodological correctness because the definiens in a double way (in the concepts ‘extension
of a concept’ and ‘numerically equal’) implicitly presupposes the definiendum, i.e. number itself. Number itself, on the contrary,
is defined adequately by Euclid as ‘multitude composed of units’, a definition which is even, though never mentioned, an implicit
presupposition of the modern concept ofset. But Frege rejects this definition and construes his own - for epistemological
reasons: Frege's definition exactly fits the needs of modern epistemology, namely that for to know something like the number
of a concept one must become conscious of a multitude of acts of producing units of ‘given’ representations under the condition
of a 1:1 relationship to obtain between the acts of counting and the counted ‘objects’. According to this view, which has
existed at least since the Renaissance stoicism and is maintained not only by Frege but also by Descartes, Kant, Husserl,
Dummett, and others, there is no such thing as a number of pure units itself because the intellect or pure reason, by itself
empty, must become conscious of different units of representation in order to know a multitude, a condition not fulfilled by Euclid's conception. As this is Frege's
main reason to reject Euclid's definition of number (others are discussed in detail), the paper shows that the epistemological
reflection in Neoplatonic mathematical philosophy, which agrees with Euclid's definition of number, provides a consistent
basement for it. Therefore it is not progress in the history of science which hasled to the a poretic contemporary state of
affairs but an arbitrary change of epistemology in early modern times, which is of great influence even today.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
13.
Carsten Ljunggren 《Studies in Philosophy and Education》2010,29(1):19-33
Agonistic recognition in education has three interlinked modes of aesthetic experience and self-presentation where one is
related to actions in the public realm; one is related to plurality in the way in which it comes into existence in confrontation
with others; and one is related to the subject-self, disclosed by ‘thinking. Arendt’s conception of ‘thinking’ is a way of
getting to grips with aesthetic self-presentation in education. By action, i.e., by disclosing oneself and by taking initiatives,
students and teachers constitute their being. The way Arendt theorizes action (vita activa) makes it essentially unpredictable
and destabilizing, which does not seem to fit into what should be expected from education. In the article I will argue that
it should have a place by virtue of the debate, challenge and contest it offers. But education should also be defined from
a specific kind of contemplation called ‘thinking’ to become the cultivation of a faculty of judgment in education—thinking
(vita contemplativa) as a common virtue in education. Arendt’s demarcation between truth and meaning does from the point of
view of agonistic recognition in education call for ‘thinking’ as a qualification of political and moral meaning–the ‘taste’
to be established in the individual, by individual judgements but always judged in relation to members of a community. 相似文献
14.
Alessandro Ferrara 《Res Publica》2011,17(4):377-383
This paper engages with Ferrajoli’s contribution to the philosophical debate on constitutional democracy and in particular
his conception of ‘structural entrenchment’, or the basis upon which one can defend the normativity of the Constitution as
‘higher law’, which can trump or limit legislation, without infringing democratic principles. Ferrajoli’s own understanding
of ‘structural entrenchment’ is compared to Rawls’s and Dworkin’s arguments in support of it. Ferrajoli’s position is neither
grounded on a philosophy of history, as in Rawls, nor on a version of moral realism, as for Dworkin, but on a formal understanding
of the nature of fundamental rights, and in a conception of democratic sovereignty as ‘joint ownership.’ 相似文献
15.
Stephen Carr 《Sophia》2001,40(2):31-45
This article critically examines some of the theological and Neo-Orthodox readings of Foucault. An exploration of some key
texts reveals limitations in, e.g., Milbank’s account, and is developed further through an examination of Sharon Welch’s discussion
of feminist liberation theology. A deeper engagement with Foucault’s work emerges, clarifying issues of power, disclosure,
truth and ‘agonism’. The paper proposes that Foucault’s work is not an expression of ‘nihilism’ but rather is important for
the self-critique and integrity of theology. 相似文献
16.
William L. Power 《International Journal for Philosophy of Religion》2007,61(3):181-198
One of the oldest conceptions of theology is discourse of the poets about the gods and its philosophical interpretation. Judaism
and Christianity borrowed this Greek understanding of theology and revised it only slightly to reflect its own monotheistic
vision of God and God’s relations to and with the world of nature and human existence. The question as to which philosophy
best explicates and justifies the oral and written mythopoetic discourse of the imaginative bards of Israel and the early
Christian community became a fundamental issue and has remained so through the centuries. The aim of this essay is to explore
this question once again in the context of post-liberal theology in general, the works of Abraham Heschel, Claude Tresmontant,
and the Japanese theologian Tetsaturo Ariga on an implicit biblical philosophy and the explicit metaphysical theism of Alfred
North Whitehead and Charles Hartshorne. The outcome of this exploration will be a rational reconstruction or ideal type of
neo-classical theism or what I have chosen to call existential-hayatological theism. 相似文献
17.
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
18.
Stephen Mulhall 《International Journal for Philosophy of Religion》2011,69(1):29-43
This paper critically evaluates the work of Charles Taylor and Alasdair MacIntyre by comparing their understanding of the
narrative structure of selfhood with paradigms derived from three other sources: Heidegger’s conception of human being as
Dasein; Rowan Williams’ interpretation of Dostoevsky’s theology of narrative; and Kierkegaard’s project of reading the Old
Testament narrative of Abraham and Isaac as part of the Christian God’s autobiography. These comparisons suggest that Taylor
and MacIntyre’s own narratives of Western culture lack a certain, theologically required openness to a variety of specific
ways in which both individuality and history resist understanding in narrative terms as much as they demand it. 相似文献
19.
Robert Merrihew Adams 《Philosophia》2011,39(3):449-460
Philosophical foundations of Friedrich Schleiermacher’s christology are found in his rejection of the likeness theology found
in many medieval theologians and in German rationalist philosophers of the 17th and 18th centuries such as Leibniz and Kant.
Instead, Schleiermacher offers a theology of divine otherness, as an interpretation of religious consciousness as awareness
of oneself as “absolutely” (i.e., totally and unconditionally) dependent. On this basis all that we can characterize of that
on which we are absolutely dependent (God) is its causality. Hence, Schleiermacher argues, Christian theology must not speak
of a “nature” of God, but only of a causality of God, as present in Christ in a special way. It is argued that he identifies
this divine causality as love (that is, as a causality tending toward human redemption), and as identical with Christ’s human
love, on the basis of a teleology known in Christian experience of redemption. 相似文献