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441.
Bronislaw Szerszynski 《Zygon》2005,40(4):813-822
Abstract. Contemporary tensions between science and religion cannot simply be seen as a manifestation of an eternal tension between reason and revelation. Instead, the modern secular, including science and technology, needs to be seen as a distinctive historical phenomenon, produced and still radically conditioned by the religious history of the West. Clashes between religion and science thus ought to be seen fundamentally as part of a dialogue that is internal to Western religious history. While largely agreeing with Caiazza's account of the “magical” understanding of technology, I suggest that this needs to be seen as part of a more fundamental drift in religion and culture away from canonical meanings to more “indexical,” pragmatic ones—but also that technology is still inflected by soteriological meanings that were coded into modern technology at its very inception in the early modern period. I conclude by arguing that a recognition of science and technology's grounding in Western religious history can make possible a more fundamental encounter with religion. 相似文献
442.
By Ted Peters 《Dialog》2005,44(1):6-14
Abstract: This historical and theological study of Reformation theologians, principally Martin Luther and John Calvin, examines three dimensions of faith: (1) faith as belief; (2) faith as trust; and (3) faith as the indwelling presence of Christ. To the question, “how does faith justify?,” the answer is found in the third, the indwelling of Christ, wherein the justness of Christ is present in the sinful person. 相似文献
443.
Barry G. Rasmussen 《Dialog》2002,41(2):135-148
This "Theology Update" analyzes the Radical Orthodoxy of John Milbank in light of Martin Luther's dialectic between Law and Gospel. Milbank and his colleagues attack contemporary secularized culture in a manner parallel to Luther's attack on the 16th century Holy Roman Empire for being soulless, aggressive, litigious, materialistic, and finally nihilistic. By re–engaging the battle between Thomas Aquinas and Duns Scotus, the radical orthodox party seeks to become post–modern by making a half turn back to the pre–modern Thomas, for whom philosophy and theology were integrated, subject was united to object, and being could be understood as relational because the Trinity is relational. Luther is mistakenly dismissed when reducing him to Scotus' nominalism, however. Lutheranism complements radical orthodoxy's analysis of secularized culture; yet Lutheranism maintains an integrity to faith–as the presence of Christ–that this new school fails to grant. 相似文献
444.
445.
Shabbir M. H. Alibhai 《The Journal of religious ethics》2008,36(1):37-52
Cases of dementia present us with difficult ethical dilemmas as we strive to care for those unable to care for themselves. In this article, I review the relevant Islamic texts on caring for the ill, alleviating suffering, and feeding the hungry—all in light of the modern clinical environment. I find that the ethical appropriateness of tube feeding at the end of life is not as clear‐cut as it may seem. My analysis, however, suggests that Muslim scholars ought to favor insertion of a feeding tube in patients who can no longer respond to assisted feeding. Nonetheless, several important issues require further clarification in this clinically important but neglected area of ethical inquiry. 相似文献
446.
Ian G. Barbour 《Zygon》2008,43(1):259-269
In responding to Taede Smedes, I first examine his thesis that the recent dialogue between science and religion has been dominated by scientism and does not take theology seriously. I then consider his views on divine action, free will and determinism, and process philosophy. Finally I use the fourfold typology of Conflict, Independence, Dialogue, and Integration to discuss his proposal for the future of science and religion. 相似文献
447.
Ian G. Barbour 《Zygon》2008,43(1):89-102
I join others who have expressed profound gratitude for the life and thought of Arthur Peacocke. I recall some high points in my interaction with him during a period of forty years as an intellectual companion and personal friend. Some similarities in our thinking about evolution, emergence, top‐down causality, and continuing creation are indicated. Four points of difference are then discussed: (1) Emergent monism or two‐aspect process events? (2) Panentheism or process theism? (3) Creation ex nihilo and/or continuing creation? (4) Voluntary or necessary limitation of God's power? Even when we differed I have benefited immensely from our ongoing interaction. 相似文献
448.
Fischer’s Way: The Next Level 总被引:1,自引:1,他引:0
Saul Smilansky 《The Journal of Ethics》2008,12(2):147-155
I present an analogy between analytic philosophy and a particular sort of computer game, and analyze some aspects of John
Martin Fischer's My Way in the light of this analogy. I set out the different levels of the free will question, and explore how well Fischer does
on them. On the compatibility level, he succeeds, in my view, in confronting the "metaphysical challenge" and the "manipulation
challenge", but does less well with the "moral arbitrariness challenge". The compatibilist perspective captures only part
of the moral and personal truth on the compatibility issue, and is shown to be inherently shallow. On the next levels we see
that Fischer confronts particular dangers: the very virtues that make his minimalist position so resilient on the second (compatibility)
level, render it too impoverished when it comes to the third, which asks about the very importance of taking moral responsibility
seriously. Connecting to other positions (such as P.F. Strawson's version of naturalism) may be an imperative, but would also
be risky. Likewise, on the fourth level, where we confront the difficulty of deciding how to deal with the previous conclusions,
it is doubtful how well Fischer can do, given his previous philosophical commitments.
相似文献
Saul SmilanskyEmail: |
449.
Jonathan Renshon 《Political psychology》2009,30(4):649-661
This article uses both public and private documents to measure the operational code of John F. Kennedy in the summer of 1962. Previous operational code research (and indeed, much of content analysis more generally) has relied exclusively on the analysis of public speeches and is thus open to charges that the speeches represent attempts at deception, persuasion, or impression management. This article tests the validity of using public speech data in operational code analysis by comparing the output to the results one gets by analyzing private statements from the same period. The results strongly indicate that one obtains the same results using either the public or the private data, thus providing tentative confirmation of the validity of using public speeches for assessing the operational codes of leaders. 相似文献
450.
Michael E. Bratman 《Philosophical Studies》2009,144(1):149-165
Cases of modest sociality are cases of small scale shared intentional agency in the absence of asymmetric authority relations.
I seek a conceptual framework that adequately supports our theorizing about such modest sociality. I want to understand what
in the world constitutes such modest sociality. I seek an understanding of the kinds of normativity that are central to modest
sociality. And throughout we need to keep track of the relations—conceptual, metaphysical, normative—between individual agency
and modest sociality. In pursuit of these theoretical aims, I propose that a central phenomenon is shared intention. I argue
that an adequate understanding of the distinctiveness of the intentions of individuals allows us to provide a construction
of attitudes of the participants, and of relevant inter-relations and contexts that constitutes shared intention. I explain
how shared intention, so understood, differs from a simple equilibrium within common knowledge. And I briefly contrast my
views with aspects of views of John Searle and Margaret Gilbert.
相似文献
Michael E. BratmanEmail: |