共查询到20条相似文献,搜索用时 46 毫秒
1.
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.
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Karl Clifton-SoderstromEmail: |
2.
Eun-Jung Shim 《Pastoral Psychology》2008,56(3):355-370
A rapidly aging population with its mental health care needs presents an enormous challenge in the current mental health field.
In light of this, pastoral counselors will have an increasingly important role to play in the care of older adults because
of their strategic position in the community and their competence in dealing with religious/spiritual issues particularly
salient in old age. This article proposes a short-term integrative approach to enable pastoral counselors to effectively and
efficiently meet the mental health care needs of the elderly.
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Eun-Jung ShimEmail: |
3.
Peter Gan Chong Beng 《Sophia》2009,48(1):43-57
This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis
is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded
within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs
of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.
相似文献
Peter Gan Chong BengEmail: |
4.
Erin Eaker 《Philosophia》2009,37(3):455-457
This paper raises questions concerning Ted Morris’ interpretation of Hume’s notion of meaning and investigates the private
and public aspects of Hume’s notion of meaning.
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Erin EakerEmail: |
5.
Neil Francis Pembroke 《Journal of religion and health》2008,47(4):549-559
It is argued that when spiritual care by physicians is linked to the empirical research indicating the salutary effect on
health of religious beliefs and practices an unintended degradation of religion is involved. It is contended that it is much
more desirable to see support for the patient’s spirituality as part of holistic care. A proposal for appropriate spiritual
care by physicians is offered.
相似文献
Neil Francis PembrokeEmail: |
6.
In the Shadow Side of Hope: Charisma and Mutuality in the Pastoral Care of Men with Tendencies Toward Affective Disturbance 总被引:1,自引:1,他引:0
Douglas B. Olds 《Pastoral Psychology》2008,56(6):593-608
This paper explores dialectical relationships between affective mental disturbance and religious development in men. It then
proposes a form of pastoral engagement—the mutual encounter—with men so afflicted. In care giving, the pastor may draw on
his or her own charismatic endowment to solicit the recognition of the same within the care seeker, all the while respecting
a man’s attenuating psychosocial need for communicative boundaries and privacy. Both pastor and care seeker may engage the
care process as a mutual, continuing, and dialogic quest for authentic Christian relationship, charisma, and selfhood where each serves as “guide”
and “messenger.”
相似文献
Douglas B. OldsEmail: |
7.
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: |
8.
James Newton Poling 《Pastoral Psychology》2006,54(4):377-391
This article gives an example of cross-cultural teaching between the United States and Korea using Bible study, lecture, and psychodrama by Korean students on the topic of domestic violence. In the process, basic education on domestic violence is presented in a culturally sensitive way.
相似文献
James Newton Poling (Professor)Email: |
9.
Yujin Nagasawa 《Sophia》2007,46(1):65-67
I provide a further response to Jason A. Beyer’s objections to the alleged inconsistency between God’s omniscience and His
other attributes.
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Yujin NagasawaEmail: |
10.
Phillip Montague 《Philosophia》2009,37(1):125-131
This paper is a rejoinder to Thaddeus Metz’s article “Censure Theory Still Best Accounts for Punishment of the Guilty: Reply
to Montague.” In his article, Metz attempts to answer objections to censure theory that I had raised previously. I argue in
my rejoinder that Metz’s defense of censure theory remains seriously problematic despite what he says in his reply.
相似文献
Phillip MontagueEmail: |
11.
Daniel E. Flage 《Philosophia》2009,37(3):379-380
This note is a reply to some of Giovanni Grandi’s comments on my paper “Berkeley’s Contingent Necessities.”
相似文献
Daniel E. FlageEmail: |
12.
Scott Soames 《Philosophical Studies》2008,139(2):213-218
The article rebutts Michael Kremer’s contention that Russell’s contextual definition of set-theoretic language in Principia
Mathematica constituted the ontological achievement of eliminating commitment to classes. Although Russell’s higher-order
quantifiers, used in the definition, need not range over classes, none of the plausible substitutes provide a solid basis
for eliminating them. This point is used to defend the presentation, in The Dawn of Analysis, of Russell’s logicist reduction,
using a first-order version of naive set theory.
相似文献
Scott SoamesEmail: |
13.
Simone Sunghae Kim 《Pastoral Psychology》2007,55(6):723-730
The two key psychological contours, han and relationality, in interpreting and understanding biblical texts among Korean/Asian
North American women are discussed. The Old Testament biblical narrative of Jephthah’s daughter (Judges 11) is employed in
order to demonstrate how the concepts and the interconnectedness of han and relationality are being played out in the minds
of Korean/Asian North American women. Some practical suggestions are offered for preachers, Bible teachers, pastoral counselors,
and caregivers in assisting Korean/Asian North American women with their hermeneutical processes.
相似文献
Simone Sunghae KimEmail: |
14.
David Braun 《Philosophical Studies》2008,141(2):243-262
I criticized Jeffrey King’s theory of complex demonstratives in “Problems for a Quantificational Theory of Complex Demonstratives.”
King replied in “Complex Demonstratives as Quantifiers: Objections and Replies.” I here comment on some of King’s replies.
相似文献
David BraunEmail: |
15.
Per Albert Ilsaas 《Res Publica》2008,14(4):313-316
The article is a brief response to Jacob Blair’s critique of David Rodin’s argument in War and Self-Defense that there are circumstances in which war conceivably could be justified not as self-defence, but as law enforcement or punishment.
It argues that while Rodin’s position potentially is less dilemmatic than Blair suggests, Blair nevertheless usefully highlights
tensions within it. Blair’s own argument in favour of ar as law-enforcement is suggestive, but in no way conclusive.
相似文献
Per Albert IlsaasEmail: |
16.
Stewart Cohen 《Philosophical Studies》2009,144(1):121-125
I raise several objections to Sosa’s account of knowledge as aptness. I argue that aptness is neither necessary nor sufficient
for knowledge. I also raise some objection to Sosa’s treatment of dreaming skepticism.
相似文献
Stewart CohenEmail: |
17.
Ryan LaMothe 《Pastoral Psychology》2007,55(3):339-351
This article addresses the relation between the American Empire and the intriguing contradictions and problems that arise
for pastoral ministers who live in and are citizens of the empire. Sources and characteristics of the American Empire are
described, which serves as a foundation for identifying four key features of an empire psyche. The attributes of the empire
psyche, which are yoked to pastoral identity and practice, contradict central Christian claims. Given the reality of the American
Empire and an empire psyche, I identify and describe some pastoral struggles and possible responses.
相似文献
Ryan LaMotheEmail: |
18.
Marjorie Spear Price 《Philosophia》2008,36(1):129-140
According to the Particularist Theory of Events, events are real things that have a spatiotemporal location. I argue that
some events do not have a spatial location in the sense required by the theory. These events are ordinary, nonmental events
like Smith’s investigating the murder and Carol’s putting her coat on the chair. I discuss the significance of these counterexamples
for the theory.
相似文献
Marjorie Spear PriceEmail: |
19.
Scott Hill 《Argumentation》2009,23(2):277-283
Toomas Karmo claims that his taxonomy of ethical sentences has the result that there does not exist a sound argument with
all non-ethical premises and an ethical conclusion. In a recent paper, Mark T. Nelson argues against this claim. Nelson presents
a sound argument that he takes to be such that (i) Karmo’s taxonomy classifies that argument’s single premise as non-ethical
and (ii) Karmo’s taxonomy classifies that argument’s conclusion as ethical. I attempt to show that Nelson is mistaken about
(ii). For any possible world at which the premise of Nelson’s argument is true, Karmo’s taxonomy classifies the conclusion
of Nelson’s argument as non-ethical.
相似文献
Scott HillEmail: |
20.
Patrick Hutchings 《Sophia》2007,46(1):79-89
A review of Peter Steele’s Plenty, a book in which each poem is faced by a colour plate of the painting or object which sparked it off. Hollander’s ecphrasis
and Krieger’s ekphrasis are held in – possibly unresolvable – dialectic by Steele’s poems. The only resolution which one can
find is one of wit rather than of philosophy.
相似文献
Patrick HutchingsEmail: |