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1.
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
2.
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
3.
Joyce Ann Mercer 《Pastoral Psychology》2011,60(2):263-278
Fantasy fiction long has been read for its capacity to narrate religious meanings and themes for young readers. Since its
publication in 2005, Stephenie Meyer’s young adult series Twilight, in which an adolescent girl falls in love with a vampire, has become a pop culture phenomenon among U.S. teen girls. Although
vampires usually represent dangerous desire, rarely have these creatures been treated as spiritually attractive figures. Using
feminist perspectives on the psychology of gender and Christian feminist theology, this article offers a critical exploration
of Twilight’s constructions of intimate relationships, supernatural masculinities, and girlhood, arguing that Twilight’s girl-appeal stems from its ability to tap into both the sexual and spiritual desires of girls. 相似文献
4.
Fred Dallmayr 《International Journal for Philosophy of Religion》2012,71(3):189-204
During the last few years two major volumes have been published, both greatly revised versions of earlier Gifford Lectures: Charles Taylor’s A Secular Age (2007) and Raimon Panikkar’s The Rhythm of Being (2010). The two volumes are similar in some respects and very dissimilar in others. Both thinkers complain about the glaring blemishes of the modern, especially the contemporary age; both deplore above all a certain deficit of religiosity. The two authors differ, however, both in the details of their diagnosis and in their proposed remedies. Taylor views the modern age—styled as “secular age”—as marked by a slide into secular agnosticism, into “exclusive humanism”, and above all into an “immanent frame” excluding theistic “transcendence”. Although sharing the concern about “loss of meaning”, Panikkar does not find its source in the abandonment of (mono)theistic transcendence; on the contrary, both radical transcendence and agnostic immanence are responsible for the deficit of genuine faith. For him, recovery of faith requires an acknowledgment of our being in the world, as part of the “rhythm of being” happening in a holistic or “cosmotheandric” mode. In classical Indian terminology, while Taylor’s emphasis on the transcendence-immanence tension reflects ultimately a dualistic perspective (dvaita), Panikkar’s holistic notion of the rhythm of being captures the core of Advaita Vendanta. 相似文献
5.
Paul Tillich (1886–1965) was one of the leading theologians of the twentieth century. Tillich was born in Germany and received
his education and first academic appointments there. Tillich left Germany in 1933 to teach at Union Theological Seminary after
having been dismissed from his university position by the National Socialist government for his radical views and political
associations. In the United States, he became a highly successful lecturer, preacher, and public intellectual who reached
numbers of persons who had departed or who had doubts regarding traditional religious belief and practice. Tillich underwent
a series of traumatic losses in the early decades of his life that powerfully shaped his subsequent contributions to religious
and cultural discourse. This essay outlines this pattern of loss and speculates about its impact upon his theological work.
It lifts up Tillich’s perspective of living and working “on the boundary” of disciplines, eras, and cultures, most particularly
where psychoanalytic ideas contributed to his “theology of culture.” It also stresses Tillich’s role in initiating the ongoing
dialogue between religion and psychiatry and psychoanalysis. The essay concludes with a summary critique of Tillich’s work
along with an affirmation of his considerable legacy. This essay was originally a presentation for the Richardson Research
Seminar in the History of Psychiatry at Weill Cornell Medical College. 相似文献
6.
Prophets provoke psychological unrest, especially when exposing accepted beliefs as profound deceptions. The biblical prophets
exemplify such confrontation as do certain atheists ardently opposed to the images of God created by those seers. The German
philosopher Friedrich Nietzsche dramatically illustrates this type of counterforce to the Judeo-Christian tradition. His prophet
Zarathustra is intended to be a model for the modern mind, one free of superstitions inflicted by antiquated religious dogma.
Nietzsche’s credo “God is dead” served as a declaration for the nineteenth century. In the twentieth century, it became a
theological diagnosis. As a “movement,” or “tenor,” the death of God or radical theology was spearheaded by Thomas Altizer,
a well-published young professor center-staged during the turbulent 1960s. His work foreshadows a new strain of atheism currently
represented by biologist Richard Dawkins (2006, The God delusion. New York: Houghton Mifflin), philosopher Daniel Dennett (2006, Breaking the spell. New York: Penquin), neuroscientist Sam Harris (2004, The end of faith. New York: W.W. Norton; 2008, Letter to a Christian nation. New York: Vintage), journalist Christopher Hitchens (2007, God is not great. New York: Twelve), and mathematician John Allen Paulos (Paulos 2008, Irreligion. New York: Hill & Wang). This twenty-first century crusade against belief in God is best understood as a psychodynamic ignited
by Altizer’s Christian atheism. The present dialogue reflects that dynamic while the prologue and epilogue reveal evidence
of Providence amidst claims of God’s demise in contemporary history. 相似文献
7.
Willy Pfändtner 《Sophia》2010,49(1):65-94
This article presents current philosophical reflections on religious diversity and concomitant attitudes towards the interreligious
situation. The motive behind this presentation is to show that in order to deal more efficiently with the phenomenon of religious
plurality, there is a need for a development of the philosophy of religion, where new perspectives are opened up and explored.
The very concept of religion as a belief system is put into question, since it has caused philosophical reflections on religious
diversity to be confined to certain metaphysical and epistemological concerns. Instead of focusing on the noun ‘religion’,
the article suggests a way to understand the adjective ‘religious’ and view religious plurality as a plurality of ways of
being religious. This opens up a certain context of interreligious relations and interreligious dialogue, where this very
dialogue itself can contribute to the development of philosophical tools, concepts and categories for dealing with the fact
of plurality. I call this context constructive dialogical pluralism. 相似文献
8.
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: |
9.
Bonnie J. Miller-McLemore 《Pastoral Psychology》2010,59(6):813-828
This essay evolved out of my effort to situate my work from the last quarter-century for an introduction to a collection of
previously published essays. After tracing divergent uses of the terms pastoral and practical theology in figures such as Seward Hiltner, Friedrich Schleiermacher, and Don Browning, I turn to the task of differentiating
the two disciplines. Although pursuit of dynamic theology lies at the heart of both, I argue that their sloppy conflation
is problematic. Whereas practical theology is integrative, pastoral theology is person-and pathos-centered. I situate my work
in pastoral theology within practical theology because of the latter’s commitment to wider curricular and ministerial concerns.
But I remain a pastoral theologian at heart, appreciative of its appropriation of psychology as a key means to comprehend
what matters most to persons. Commitment to a theology of experience has led the discipline to the inadvertent creation of alternative theological loci of angst and flourishing. 相似文献
10.
Purushottama Bilimoria 《Sophia》2008,47(3):359-376
Nietzsche represents in an interesting way the well-worn Western approach to Asian philosophical and religious thinking: initial
excitement, then neglect by appropriation, and swift rejection when found to be incompatible with one’s own tradition, whose
roots are inexorably traced back to the ‘ancient’ Greeks. Yet, Nietzsche’s philosophical critique and methods - such as ‘perspectivism’
- offer an instructive route through which to better understand another tradition even if the sole purpose of this exercise
is to perceive one’s own limitations through the eyes of the other: a self-destruktion of sorts. To help correct this shortcoming and begin the long overdue task of even-handed dialogue - or contemporary comparative
philosophy - we will be served well by looking at Nietzsche’s mistakes, which in turn informed the tragic critic of the West
of the last century, Martin Heidegger. We may learn here not to cast others in one’s own troubled image; and not to reverse
cultural icons: Europe’s Superman, and Asia’s Buddha.
相似文献
Purushottama BilimoriaEmail: |
11.
F. Leron Shults 《Theology & Science》2013,11(3):303-318
This article explores the triadic semiotics of C.S. Peirce as a resource for the interdisciplinary dialogue between science and theology. His pragmatic theory of interpretation was explicitly linked to a non-dualistic metaphysics and epistemology, and avoids the temptation to treat religious symbolism reductionistically. This philosophical model can facilitate dialogue across disciplines about questions of ultimate religious significance in a way that overcomes some of the pernicious dualisms that reinforced the popular imagery that science and theology are (at worst) enemies in warfare or (at best) indifferent and irrelevant to one another. 相似文献
12.
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
13.
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
14.
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
15.
Nature, Interthing Intersubjectivity, and the Environment: A Comparative Analysis of Kant and Daoism
Ann A. Pang-White 《Dao》2009,8(1):61-78
The Kantian philosophy, for many, largely represents the Modern West’s anthropocentric dominance of nature in its instrumental-rationalist
orientation. Recently, some scholars have argued that Kant’s aesthetics offers significant resources for environmental ethics,
while others believe that Kant’s flawed dualistic views in the second Critique severely undermine any environmental promise that aesthetic judgments may hold in Kant’s third Critique. This article first examines the meanings of nature in Kant’s three Critiques. It concludes that Kant’s aesthetic view toward sensible nature is indeed inconsistent. The article, however, also suggests
that the “I” as “transcendental apperception” discussed in the paralogisms of the first Critique holds some promise of “interthing intersubjective” thinking. The second half of the article demonstrates that Daoism with
a dialectic concern similar to Kant’s has something insightful to offer in its idea of interthingness based on a phenomenal
account of nature. The article investigates important Daoist ideas of interthing analogical experience, qi, spiritual exercise, and wuwei in its dialect relation to zizan. By bringing Daoism and Kant into dialogue, the author hopes to bring forth a synthetic approach that is better suited to
today’s environmental concerns. 相似文献
16.
Andrzej Walicki 《Studies in East European Thought》2010,62(1):101-107
Milestones was a manifesto of rightwing, anti-revolutionary liberalism, according to which the political events of 1905 should have
officially concluded the intelligentsia’s battle against autocracy and inaugurated the intelligentsia’s cooperation with Russia’s
“historical rulers” to turn the country into an economically and culturally strong “state of law.” All the Milestones’ authors agreed that Russia’s intellectual history was not identical with the traditions of the radical intelligentsia, and
that there was need for a new intellectual canon focused on religious thought and efforts to define the Russian national identity. 相似文献
17.
Matthew I. Burch 《International Journal for Philosophy of Religion》2010,67(3):157-171
In this paper I challenge Merold Westphal’s claim that Jean-Luc Marion’s hermeneutical phenomenology is especially useful
for theology. I argue that in spite of his explicit allegiance to Husserl’s “principle of all principles,” Marion fails to
embody a commitment to phenomenological seeing in his analyses of revelation. In the sections of Being Given where he discusses revelation, Marion allows faith-based claims to bleed into his phenomenological analyses, resulting in
what I call his ‘blurred vision’—the pretension that phenomenological seeing can be extended to theological matters. This
pretension undermines Marion’s phenomenological aspirations, because it invests his analyses with a theological content that
phenomenological intuition cannot account for or clarify. At the same time, this blurring of the line between theology and
phenomenology also makes Marion’s work theologically ineffective. For it furnishes the theologian and believer with the false
assurance that faith-based commitments can be grounded in phenomenological knowledge—a claim that he simply cannot make good
on. In light of these problems, I propose an alternative Heideggerian approach that maintains the boundary between philosophical
and theological discourse and thereby safeguards the integrity of both. 相似文献
18.
Christina McRorie 《The Journal of religious ethics》2015,43(4):674-696
This essay argues that Adam Smith's political economy is premised upon a moral anthropology, and that greater attention to Smith from religious ethicists may both improve Smith scholarship and deepen dialogue on economic themes within the field of religious ethics. It does so first by surveying common readings of Smith and noting that engagement of his work within religious ethics and theology tends to rely on misconceptions prevalent in these readings. It then outlines the moral psychology that links Smith's Theory of Moral Sentiments and Wealth of Nations and explains the importance of this moral psychology for Smith's ambivalent analysis of commercial society. Reflecting on the case of Smith's work, it concludes by arguing that attention from religious ethicists may also improve contemporary political economic debates, given that they are often premised upon latent assumptions about moral anthropology. 相似文献
19.
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: |
20.
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: |