共查询到20条相似文献,搜索用时 109 毫秒
1.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
相似文献
Morgan LuckEmail: |
2.
Lawrence B. Lombard 《Philosophia》2006,34(4):441-452
From time to time, the idea that enduring things can change has been challenged. The latest challenge has come in the form
of what David Lewis has called a “decisive objection”, which claims to deduce a contradiction from the idea that enduring
things change with respect to their temporary intrinsics, when that idea is combined with eternalism. It is my aim in this
paper to explain why I think that no argument has yet appeared that deduces a contradiction from a combination of eternalism
and the idea that enduring things change with respect to their temporary intrinsics, except ones that do so by committing
scope fallacies.
相似文献
Lawrence B. LombardEmail: |
3.
A. A. Howsepian 《Sophia》2007,46(3):217-236
It is widely believed that (1) if theological determinism were true, in virtue of God’s role in determining created agents
to perform evil actions, created agents would be neither free nor morally responsible for their evil actions and God would
not be perfectly good; (2) if metaphysical compatibilism were true, the free-will defense against the deductive problem of
evil would fail; and (3) on the assumption of metaphysical compatibilism, God could have actualized just any one of those
myriad possible worlds that are populated only by compatibilist free creatures. The primary thesis of this essay is that none
of these propositions is true. This thesis is defended by appealing to a recently proposed novel, acausal, composite, unified
theory of free action – the Theory of Middle Freedom – that evades the central problems plaguing traditional theories of metaphysical
compatibilism.
相似文献
A. A. HowsepianEmail: |
4.
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: |
5.
Rachel Rinaldo 《Contemporary Islam》2008,2(1):23-39
This article asks how pious religious practices, which are often highly gendered, and implicated in diverse formulations of
“the modern” in non-Western contexts. Based on ethnographic research among women members of Indonesia's Prosperous Justice
Party (PKS), I argue that PKS women’s pious practices are part of the creation of a particular kind of middle class subjectivity.
An examination of two constitutive elements of this habitus, clothing and marriage, reveals how these pious Islamic practices
enact class and gender difference, and simultaneously produce “modern” selves. While scholars have shown that gender is an
important axis for class difference, I extend this argument to suggest that gendered forms of piety are key ways class in
which distinctions are embodied and expressed. Yet the habitus of PKS women is just one of several competing Islamic habitus
in Indonesia. The question of which habitus is most culturally legitimate, I maintain, turns on the hegemony of particular
understandings of piety and ideas about how modernity should be defined–issues which remain unresolved in contemporary Indonesia.
相似文献
Rachel RinaldoEmail: |
6.
J. Angelo Corlett 《Journal of Academic Ethics》2008,6(3):205-209
This paper amounts to a reply to Professor Donald G. Brown’s thoughtful comment on my “Ethical Issues in Journal Peer-Review”,
which appeared in this journal.
相似文献
J. Angelo CorlettEmail: |
7.
George Sher 《Philosophia》2008,36(2):223-226
In his response to my essay “Out of Control,” Neil Levy contests my claims that (1) we are often responsible for acts that
we do not consciously choose to perform, and that (2) despite the absence of conscious choice, there remains a relevant sense
in which these actions are within our control. In this reply to Levy, I concede that claim (2) is linguistically awkward but
defend the thought that it expresses, and I clarify my defense of claim (1) by distinguishing my position from attributionism.
相似文献
George SherEmail: |
8.
Instruments designed to assess various aspects of religion are widespread, but few have been constructed to assess specific
religious values and beliefs. The purpose of the present research was to address this limitation by providing preliminary
evidence for the reliability and validity of the Multidimensional 10 Commandments Questionnaire (M10CQ), a self-report instrument
that measures belief in the 10 Commandments. Data from three separate samples provided evidence supporting the reliability
(i.e., internal consistency) of the M10CQ subscales. Other results indicated that women endorsed many of the 10 Commandments
more strongly than men, and that various Commandments predicted people’s mental health (less hostility), their parenting style
(more authoritarian and authoritative parenting), and their interpersonal attachments (a more trusting bond with others).
The findings reported in this research help to identify the ways in which religious values and beliefs are integrated with
multiple aspects of people’s lives. The discussion highlights the usefulness of the Multidimensional 10 Commandments Questionnaire
(M10CQ) for studying religious beliefs and values.
相似文献
William E. Snell Jr.Email: |
9.
Soo-Young Kwon 《Pastoral Psychology》2006,54(4):313-324
Using the personal experience of a “homecoming” funerary journey from the U.S. to Korea, the author probes the cultural construction of familial bonds between the living and the dead in Korean and biblical (Genesis) funeral narratives. This article highlights the cultural differences between American and Korean funeral traditions — that is, (1) dying at a hospital vs. dying at home, (2) embalming vs. sup/yom (washing/binding of the corpse), (3) metal casket vs. wooden coffin, (4) committal vs. banhon (returning of the spirit) – to explore the religious and practical implications of the multicultural grieving process for pastoral care and grief ministry in which death is conceived as returning to the familial, cultural, and spiritual homes.
相似文献
Soo-Young KwonEmail: |
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.
A Communicative Conception of Moral Appraisal 总被引:1,自引:1,他引:0
Jules Holroyd 《Ethical Theory and Moral Practice》2007,10(3):267-278
I argue that our acts of moral appraisal should be communicative. Praise and blame should communicate, to the appraised, information
about their status and competences as moral agents; that they are recognised by the appraiser as a competent moral agent,
and thus a legitimate candidate for appraisal. I argue for this thesis by drawing on empirical data about factors that can
affect motivation. On the basis of such data, I formulate a constraint, and argue that two prominent models of moral appraisal
– a consequentialist model and Wallace’s ‘evaluative response’ model – violate this constraint. The model that I propose –
the communicative conception of appraisal – does not violate this constraint. This conception, I argue, can provide a fuller
picture of the role of appraisals in deepening agents’ commitment to moral norms. On this model, praise and blame has not
only an evaluative component, but also communicates to the agent competence affirming information.
相似文献
Jules HolroydEmail: |
12.
Shamik Dasgupta 《Philosophical Studies》2009,145(1):35-67
We naturally think of the material world as being populated by a large number of individuals. These are things, such as my laptop and the particles that compose it, that we describe as being propertied and related
in various ways when we describe the material world around us. In this paper I argue that, fundamentally speaking at least,
there are no such things as material individuals. I then propose and defend an individual-less view of the material world
I call “generalism”.
相似文献
Shamik DasguptaEmail: |
13.
Chris R. Schlauch 《Pastoral Psychology》2007,56(2):199-221
Diverse religious communities and traditions share certain common notions among the ways of life they seek to cultivate, notions
that contemporary psychoanalysis can illumine. This essay offers three contributions: (a) substantive—characterizing features
of a way: being-there-with-and-for; (b) methodological—outlining genres of relating psychology and religion; (c) philosophical—discussing
relations between epistemology and ontology (that is, between maps and territory).
Chris R. Schlauch is Associate Professor of Counseling Psychology and Religion, and Psychology of Religion at Boston University. 相似文献
Chris R. SchlauchEmail: |
Chris R. Schlauch is Associate Professor of Counseling Psychology and Religion, and Psychology of Religion at Boston University. 相似文献
14.
Melissa Frankel 《Philosophia》2009,37(3):409-413
This is a response to Stavroula Glezakos’ commentary on my paper, in which I address three main points: (1) whether Berkeley
is entitled to argue via inference to the best explanation, (2) whether Berkeley’s likeness principle might be too strict,
and (3) whether the texts support my reading.
相似文献
Melissa FrankelEmail: |
15.
Jason Kawall 《Philosophia》2006,34(2):153-156
In my “Promising and Supererogation” I argue that one cannot fulfill promises to perform supererogatory actions (such as “I hereby promise to perform one supererogatory action every month”). In a response to my paper, David Heyd argues that there is an alternative solution to the problem I raise. While I agree with much that Heyd says about the examples he discusses, his proposed solution involves a crucial alteration of the problem; his proposed solution does not solve the problem I present.
相似文献
Jason KawallEmail: |
16.
Victoria S. Harrison 《Philosophia》2006,34(3):287-301
This article applies Hilary Putnam’s theory of internal realism to the issue of religious plurality. The result of this application – ‘internalist pluralism’ – constitutes a paradigm shift within the Philosophy of Religion. Moreover, internalist pluralism succeeds in avoiding the major difficulties faced by John Hick’s famous theory of religious pluralism, which views God, or ‘the Real,’ as the noumenon lying behind diverse religious phenomena. In side-stepping the difficulties besetting Hick’s revolutionary Kantian approach, without succumbing to William Alston’s critique of conceptual-scheme dependence, internalist pluralism provides a solution to significant theoretical problems, while doing so in a manner that is respectful of cultural diversity and religious sensitivities.
相似文献
Victoria S. HarrisonEmail: |
17.
Michael Martin 《Sophia》2007,46(1):75-77
In this note I show that Noreen Johnson misunderstands my argument and consequently fails to refute my thesis that God’s omnipotence
conflicts with his omniscience.
相似文献
Michael MartinEmail: |
18.
Elizabeth Brake 《Ethical Theory and Moral Practice》2007,10(3):243-254
This paper develops a Kantian account of the moral assessment of institutions. The problem I address is this: while a deontological
theory may find that some legal institutions are required by justice, it is not obvious how such a theory can assess institutions
not strictly required (or prohibited) by justice. As a starting-point, I consider intuitions that in some cases it is desirable
to attribute non-consequentialist moral value to institutions not required by justice. I will argue that neither consequentialist
nor virtue-ethical accounts account for these intuitions, suggesting that a distinctive deontological account is needed. The
account I give is drawn from Kant’s Metaphysics of Morals; I distinguish it from Kantian views of institutions developed by Barbara Herman and Onora O’Neill. Throughout, I use marriage
as an example.
相似文献
Elizabeth BrakeEmail: |
19.
Kalle Puolakka 《Philosophia》2008,36(1):29-41
This article considers the validity and strength of Richard Rorty’s pragmatist theory of interpretation in the light of two
ethical issues related to literature and interpretation. Rorty’s theory is rejected on two grounds. First, it is argued that
his unrestrained account of interpretation is incompatible with the distinctive moral concerns that have been seen to restrict
the scope and nature of valid approaches to artworks. The second part of the paper claims that there is no indispensable relationship
between supporting Rorty’s pragmatist theory of interpretation and the important place that is attached to literature in the
liberal society outlined by him. A reading of Donald Davidson’s texts on literary language and interpretation implies that
an intentionalist theory of interpretation can accommodate those features that Rorty values in literature as well.
相似文献
Kalle PuolakkaEmail: |
20.
Sandra E. Marshall 《Res Publica》2008,14(4):253-257
Since I do not disagree with the line of argument taken by Kramer and the distinctions he draws between the different ways
rules can be ‘mind-independent’, my comments focus on some of the complexities involved in the application of his distinctions.
I suggest that law, properly understood as a system of rules/conventions is both existentially and observationally weakly mind independent, but nonetheless objective.
相似文献
Sandra E. MarshallEmail: |