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'Philosophy of religious studies' is one possible name for a type of normative practice that has always been an inseparable part of that discipline itself. It is neither part of philosophy of religion nor an over-arching discipline that looks down in judgment upon religious studies. We reject the idea that it assesses scholarship using sui generis criteria: it is a form of metatheoretical assessment that uses the same tools that all scholarship uses, namely concepts, theories and methods. We hold this view pragmatic reasons: philosophy of religious studies promises to be more useful if we start by assuming that it shares concepts, theories and methods with much work done in that discipline. We proceed by clarifying relevant senses of discipline, religious studies, philosophy and philosophy-of, and we engage with the work of Kevin Schilbrack to illustrate our differences from his view (granted that similarities between our views outweigh these differences). [ABSTRACT FROM AUTHOR]

Today, when plots, buildings and items in virtual universes are put up for sale, the question of whether the universes inhabited by real individuals can be produced is being debated. Many philosophers and scientists think that if technology continues to advance at its current rate, we will soon be able to produce universes similar to ours in the virtual environment. This point is the starting point of the famous simulation hypothesis. According to this theory, which many philosophers find reasonable, if we can produce virtual universes, it is highly probable that conscious beings in these universes can create their universes. But this situation also suggests the opposite: How can we be sure that we are not living in a simulation? Based on this argument, Nick Bostrom, an Oxford University philosopher, argues that we are almost certainly in a simulation. Because if most of the existing universes are simulations, it is much more likely that we are living in one of the virtual universes rather than the real one. Well, if the universe we live in is one of infinite universes and was brought into existence and designed by conscious beings in other universes, what would this mean for theism? From the perspective of classical theism, this universe was created and designed by God. For example, proponents of the cosmological argument claim that the universe had a beginning, while advocates of design proof argue that God designed this universe. Some assume that the idea that there are an infinite number of universes other than the one we live in is contrary to theism. Again, in many studies, we come across that the theory of multiverses is handled as an understanding of the universe in opposition to theism. While this study does not aim to defend the truth or falsity of the simulation hypothesis, it suggests that if this theory is assumed to be true, there will be no serious danger to theism. While doing this, the discussions in the context of the theory of multiverses and theism will be mentioned, and it will be argued that simulation universes do not contradict the existence of God.

Today, when plots, buildings and items in virtual universes are put up for sale, the question of whether the universes inhabited by real individuals can be produced is being debated. Many philosophers and scientists think that if technology continues to advance at its current rate, we will soon be able to produce universes similar to ours in the virtual environment. This point is the starting point of the famous simulation hypothesis. According to this theory, which many philosophers find reasonable, if we can produce virtual universes, it is highly probable that conscious beings in these universes can create their universes. But this situation also suggests the opposite: How can we be sure that we are not living in a simulation? Based on this argument, Nick Bostrom, an Oxford University philosopher, argues that we are almost certainly in a simulation. Because if most of the existing universes are simulations, it is much more likely that we are living in one of the virtual universes rather than the real one. Well, if the universe we live in is one of infinite universes and was brought into existence and designed by conscious beings in other universes, what would this mean for theism? From the perspective of classical theism, this universe was created and designed by God. For example, proponents of the cosmological argument claim that the universe had a beginning, while advocates of design proof argue that God designed this universe. Some assume that the idea that there are an infinite number of universes other than the one we live in is contrary to theism. Again, in many studies, we come across that the theory of multiverses is handled as an understanding of the universe in opposition to theism. While this study does not aim to defend the truth or falsity of the simulation hypothesis, it suggests that if this theory is assumed to be true, there will be no serious danger to theism. While doing this, the discussions in the context of the theory of multiverses and theism will be mentioned, and it will be argued that simulation universes do not contradict the existence of God. [ABSTRACT FROM AUTHOR]

Kazakh zhyrau poets have a special socio-political and religious-ideological place in humanitarian science. As the main ideologists of Kazakh society, they criticized and sometimes went against the policy of Khans. This is especially noticeable in XVIII century political figure Bukhar Zhyrau works, who was a batyr (hero) and fought against the Dzungarian invasion. Bukhar Zhyrau's work clearly shows his Islamic deep knowledge and nomadic civilization, which stood at the crossroads of the Russian Empire colonial policy. Strongly worrying about the Kazakh people fate and called for national self-identification struggle, as well as in parallel in his works mentioning the Creator in different hypostases (Allah, Kudai, Tanir) revealed the features of the Kazakhs social order. Subsequently, the relevance of the chosen topic can be clear, as Kazakh traditional Islam is not yet fully studied and requires a special approach. Therefore, the object of the study was chosen Bukhar Zhyrau poetry, where he reveals the features and differences of Kazakh traditional Islam, as well as the philosophy of the time. Thereon, the relevance of the chosen topic can be said clearly, as Kazakh traditional Islam is not yet fully studied and requires a special approach. Therefore, Bukhar Zhyrau's poetry was chosen as object, where he reveals the peculiarities and differences of Kazakhs traditional Islam, as well as the philosophy of the time. In turn, content analysis of his work revealed how much Islam in Kazakh society had a huge role. Thus, this article aims to study the religious and philosophical paradigms of Bukhar Zhyrau's work by means of research method - content analysis. The main tasks of achieving the designated goal were the actual problems of analyzing the content of Bukhar Zhyrau's poetry and the structure of the composition of poems. Historiographical review and Bukhar Zhyrau's poetry acted as the main sources. [ABSTRACT FROM AUTHOR]

Philosophy is beginning to pay problems of linguistic justice the attention they deserve in today's heavily interconnected and migrant world. Contemporary philosophy itself, however, has a particular problem of linguistic justice that deserves metaphilosophical attention. At least in the philosophical tradition that is mainstream in much of the world today, viz., analytic philosophy, methodological and sociological mechanisms make it the case that the voices of non‐(native) Anglophone philosophers are substantially less heard. Among the mechanisms responsible for this situation, argues this paper, is the emphasis given by influential philosophical institutions to linguistic style and appearances as signs of clarity, precision, and rigour in the treatment of philosophical problems. Such an emphasis is not justifiable, in part because it deprives philosophy of a wider variety of perspectives. The paper concludes by presenting and motivating a recent initiative that aims to foster greater linguistic and cultural diversity within the profession. [ABSTRACT FROM AUTHOR]

Saint Justin Popovićis well known as a key protagonist of the patristic revival in Serbian theology of the twentieth century. This paper explores the way that this revival took place in his theology by analysing his patristic works, basic features of his patristic hermeneutics and discussing possible influences which enabled him to participate in what was, at the time, the emerging theological trend. His two key patristic works on St Macarius of Egypt and St Isaak the Syrian are analysed as they provide valuable information on Fr Justin's approach to the patristic texts. Focus is also laid on his dogmatic works which reveal his understanding of the role of the patristic legacy in Orthodox theology, as well as on his exegetical works in which patristic authors are often and substantially engaged with. Three basic features of Fr Justin's patristic hermeneutics are discussed: (1) his synthetic approach, founded on his understanding of catholicity (sobornost); (2) his emphasis on spiritual experience; and (3) his focus on the obtaining of sainthood as the ultimate goal of the patristic investigations. Three key streams of Russian religious thought, it is claimed, had a crucial impact on Fr Justin's theological reasoning in general, and on his understanding of the patristic revival, in particular. Besides the theological influences, as evidenced in Russian philokalic tradition and theological figures among which Metropolitan Khrapovitsky plays a major role, the substantial contribution of Russian religious philosophy is also emphasized. In conclusion, it is argued that although Fr Justin's turn to the patristic tradition exhibits some of the qualities of the neo-patristic synthesis, it lacks the programmatic character as evidenced in the case of Georges Florovsky's theology. I show that Fr Justin participates in the "patristic turn", a phenomenon which may be perceived as analogous to the "linguistic turn" that happened in the 20th century philosophy, and not necessarily in neo-patristic theology as such. [ABSTRACT FROM AUTHOR]

This article investigates the structures of an identifiably Buddhist philosophy of religion, understood as the philosophical exposition and exploration of Buddhist religiosity. I thus theorize what forms a philosophy of religion structured according to Buddhist principles and paradigms might take, address various theoretical and methodological considerations, and survey a range of candidate schemas, which latter are arranged under textual, sectarian, and doctrinal rubrics. Overall, this project is undertaken on the understanding that the study of Buddhism, among other global traditions, need not and should not replicate conceptual structures imposed upon it from without, and that philosophy of religion is enriched by attention to the resolutely plural philosophies of religions worldwide. [ABSTRACT FROM AUTHOR]

On the occasion of the centenary of Rodolfo Kusch's birth, the article aims to rescue the philosopher as part of a collective "we", that is, to inscribe him in a reflective framework, which Kusch himself feeds while being nourished by it. For this purpose, relying on unpublished records and documents, the article reconstructs Kusch's participation and contribution to the Argentine team of "Philosophical research on the wisdom of the Argentine people as a hermeneutical place for a theory of philosophy of religion regarding the relationship between religion and language", which carried out its activities between 1977 and 1979, year of the Argentine philosopher's death. The article delves into both methodological suggestions and thematic reflections made by Kusch within the context of that group experience. [ABSTRACT FROM AUTHOR]

Copyright of Scripta Mediaevalia is the property of Universidad Nacional de Cuyo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The integration of educational technologies has been gaining special relevance in initial teacher training, as well as in the school curriculum in the different disciplines; however, in philosophy and religion they appear as instances of later adoption. The present research aims to analyze the knowledge about technology for the pedagogical practice of students of two programs of teacher training of Religion and Philosophy and its relationship with demographic variables, educational policies, and graduation profiles. From a quantitative approach, and using an adapted instrument, thirty-one students from two careers were surveyed, identifying that ICT training, training period and gender do not imply differences between the groups analyzed. Finally, the need to deepen the relationship between technology and teaching during initial teacher training is identified, given the impact in the society. [ABSTRACT FROM AUTHOR]

The English Catholic philosopher Sir Kenelm Digby (1603–1665) has enjoyed a recent spate of scholarly attention as a prodigious traveller, political figure, and man of diverse intellectual interests. This article contributes to this scholarship by assessing the commentary on salvation at the heart of Digby's philosophy of the soul and the historical contexts in which it was produced. It argues that Digby's thinking on the soul was a meditation on the worldly interactions a Catholic must undertake or avoid in order to achieve salvation. As such, our intellectual historical understanding of Digby is much improved when he is viewed as a scholar who constructed an identity as a thinker adept at advising others on the correct path to beatitude. This article also makes the broader argument for salvation as an important conceptual tool for early modern intellectual historians wishing to accurately map the complex relationship between theology, scholarly argument, and scholarly ambition in the seventeenth century. [ABSTRACT FROM AUTHOR]

Copyright of Itobiad: Journal of the Human & Social Science Researches / İnsan ve Toplum Bilimleri Araştırmaları Dergisi is the property of Itobiad: Journal of the Human & Social Science Researches and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Philosophy of religion (PoR) embodies the crisis and contradiction of the modern separation of reason and religion. The false assumption that reason is linked to the secular, and that religion is inferior to science or philosophy, creates a challenging situation for the field of PoR. This article shows how the split of reason and religion takes life in a secularization story, the myth of secular philosophy, that PoR implicitly challenges by its very existence. By making explicit the institutional uniqueness of PoR and showing how it challenges the myth of secular philosophy, the article argues that PoR embodies an alternative, and truer, vision of philosophy in which global diversity and inclusion is part of the very essence of the philosophical project. [ABSTRACT FROM AUTHOR]

The teaching of Religious Studies in Greece has always been the subject of intense debate and controversy. The case law of the Council of State mandates a denominational course, allowing exemption only on the grounds of religious conscience. The Supreme Administrative Court even considered the introduction of a compulsory Religious Studies course for all students to be unconstitutional. In this sense, the Religious Studies course in Greece is seen as outdated, and an increasing number of students are seeking to be exempt from it. In a recent case, the Council of State, in an attempt to depart from its previous case law on the exemption, essentially referred the decision on the matter in question to the Greek Data Protection Authority, which was requested to give its opinion on the status of the currently applicable exemption. In the context of this contribution, we argue that: a) The Council of State erred in its approach of shifting the burden of this decision to the Data Protection Authority. b) These issues should not be decided by the courts or independent authorities but by the democratically legitimized legislature. c) Religious knowledge is an indispensable element of education and, as such, the Religious Studies course should have an encyclopedic, rather than a narrowly developed denominational character and remain compulsory for all pupils. [ABSTRACT FROM AUTHOR]

There are basically two different aspects of human consciousness. One of them is sentimentality and the other is rationality. While the emotional side of human being is mostly provided by their religious life, the rational side of him is provided mostly by his intellectual activities. These two different sides of a person appear as an indispensable dimension in holding on to life, and living a happy one there in. However, it is important to evaluate these two areas independently in order to understand them correctly. Because the foundations and propositional forms of both dimensions are different from the beginning. Although there is an intellectual side in the basis of religion and its propositions, the emotional dimension based on belief is the main element that predominates, while the mind is a more predominant element in the basis of philosophy. This emotion-based aspect of religion implies that it has a personal and unchanging aspect and is not critical. The rational structure of philosophy, on the other hand, expresses not only that is has a critical side, but also that it always contains a change, too. Human consciousness needs certainty on the one hand and change on the other. For this reason, it is necessary to determine which aspect of the person requires certainty and which aspect requires change. In this research, the general structural features of religion and philosophy, which are the basic dynamics of human thought and life, have been discussed. Lastly, we discussed the extent of the relationship to be established between the two. [ABSTRACT FROM AUTHOR]

Copyright of Beytulhikme: An International Journal of Philosophy is the property of Beytulhikme: An International Journal of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper uses the controversy about liberty between the philosopher Thomas Hobbes and Archbishop John Bramhall to illustrate the conflict between the rhetoric of philosophy and the rhetoric of religion. The first part of the paper introduces initial definitions of these two types of rhetoric. The following three parts deal with three distinct parts of the controversy, as Hobbes and Bramhall define them: to the reader, arguments from scripture, and arguments from reason. The fact that Hobbes and Bramhall themselves divide the arguments into those from scripture and those from reason makes this controversy a good illustration of the conflict between rhetoric of philosophy and rhetoric of religion. The rhetorical perspective exposes the epistemological conflict between philosophy and religion that the philosophical discourse often blurs. It is a conflict that concerns the basic attitude of an individual towards the truth as a believer or as a thinker. The rhetoric of philosophy assumes that human understanding defines the truth and therefore gives priority to arguments from reason as they address that understanding. The rhetoric of religion assumes that truth is beyond human understanding and can only be revealed by faith and therefore gives priority to arguments from scripture as they address human faith. The reader may join the opponents in asking whether human liberty is a philosophical issue and therefore subject to arguments from reason or a theological one, subject to arguments from scripture. [ABSTRACT FROM AUTHOR]

Farklı araştırma grupları, küçük çocukların amaç bakımından doğal olaylar hakkında akıl yürütmeye yönelik engin bir eğilime sahip olduklarını ve doğal varlıkların kökenlerini bilinç-bazlı açıklama usulüne doğru bir yönelime sahip olduklarını göstermektedir. Bu makale, bilişsel-gelişim araştırmalarının çeşitli alanlarından elde edilen son bulguları bir araya getirerek, aşağıdaki soruyu ele almak için, bu sonuçları daha da derinlemesine incelemektedir. Çocuklar, Piaget’çi terimlerle ‘yapaycı’ olmaktan ziyade, doğal olayları insan dışı bir tasarımın eseri olarak düşünme eğiliminde midirle-r? Çocukların etken algısı, hayali arkadaşlar ve eşyayı kavrama algıları üzerine yapılan bir araştırma incelemesi, onların bu kavramlara getirdikleri tanımların yaklaşık 5 yaşına geldiklerinde açıklayıcı bir değeri ve pratiğe uyumluluğunun olabileceğini ortaya koymaktadır.

The problem of interreligious dialogue finds a specific place in the reflection of the philosopher Raúl Fornet Betancourt. The same possibility of intercultural dialogue involves the need for a reflection on that experience that most embodies the constellation of values that is at the base of a culture, that is, the religious experience. For this reason, based on the guidelines for a possible dialogue between the different religious positions, indicated by the Cuban thinker in his deep reflection dedicated to intercultural philosophy, an attempt will be made to bring to light the possible short circuits and the horizons still to be unrevealed for the development of a possible “grammar of peace”. [ABSTRACT FROM AUTHOR]

Copyright of IUG Journal of Islamic Studies is the property of Islamic University of Gaza and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of The Iraqi University is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ricoeur Studies / Etudes Ricoeuriennes is the property of University of Pittsburgh, University Library System and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In parallel with the expansion of its borders, the Islamic world encountered with different thought systems such as philosophy and thus many disciplines especially al-kalām (theology), were influenced by philosophy. With the entry of the discipline of logic, which is a part of classical philosophy, into the Islamic world, an interaction began to occur between the discipline of al-kalām and philosophy. In terms of showing this interaction, the distinction between external and inner senses, which is among the important discussion topics of philosophy and al-kalām thought traditions, is an important example. Avicenna (d. 428/1037) revised the philosophical knowledge about the formation stages of knowledge by making changes in the number and nature of external-inner senses. This change he made led to the discussion of the problem of the senses in a wider area and enabled Avicenna to be an important reference source in the discussions on the formation stages of knowledge. On the other hand, thinkers like Fakhr al-Dīn al-Rāzī (d. 606/1210) criticized the theory of senses developed by Avicenna because of the reason that it was not suitable for their own thought system. While Islamic philosophers accepted inner senses, which are among the subjects that theologians and philosophers disagreed about, the scholars of theology generally did not. In this context, the views of Shams al-dīn al-Samarqandī (d. 722/1322), on the subject have an important place in terms of the relationship between philosophy and theology disciplines. Unlike the classical period theologians, al-Samarqandī adopted the distinction external and inner senses of Avicenna and dealt with the subject of inner senses from an Avicenna perspective in his theological works he wrote. In the classical tradition of al-kalām thought, while the sources of knowledge are only external senses, true hearsay, and reason, according to al-Samarqandī's approach, internal senses are needed in order for the external senses to complete the process of acquiring knowledge. According to al-Samarqandī, who states that the human soul, which is strengthened by disciplining the soul, can acquire knowledge without the senses, incompetent souls need external and internal senses in order to obtain the knowledge of the objects in the outer world. The forms obtained by the five sense organs, which are called external senses, are transferred to the internal senses, and the process of formation of knowledge continues. al-Samarqandī -like Avicennaexamines the inner senses in five parts: common sense (al-ḥiss al-mushtarak), representative imagination (al-muṣawwira), estimation (wahm), compositive imagination (al-mutakhayyila), and memory (al-dhākira). Inner senses are neuro-physiological, not psychological, according to al-Samarqandī. For this reason, al-Samarqandī, who tries to determine the places of the inner senses in the brain, uses the damage of the relevant parts and the resulting lack of function to prove the accuracy of his determinations. With this study, it will be shown that al-Samarqandī associates the theory of inner senses, which is the subject of philosophy, with al-kalām and evaluates inner senses among the subjects of this discipline. It will also be shown that al-Samarqandī was influenced by Avicenna in this matter. Thus, it is aimed to fill an important gap in the literature about the interaction of the two disciplines and its dimensions. Although some studies have been done on the subject before, different results have been obtained from the claim of our article. Before including the views of al-Samarqandī on the external and internal senses, it will be determined how kalām scholars examined the two senses because the discussion of the existence of inner senses is of great importance in terms of showing the interaction of philosophy and theology disciplines with each other. For this reason, firstly, how the tradition of al-kalām approaches inner senses will be discussed. Then, the characteristics of the five sense organs will be explained and how they perform their functions will be discussed. In the last part, inner senses and various problems related to the subject will be emphasized. [ABSTRACT FROM AUTHOR]

In this article, the importance of Musa Kazım Efendi, one of the last period Ottoman scholars, will be discussed with reference to the tradition of Tahāfut which is turned into a religion-philosophy debate and is identified with Ghazali's work called Tahāfut al-Falāsifa written to criticize Islamic philosophers. In this context, the course of the religion-philosophy debates in the Islamic world will be briefly discussed, the developments that paved the way for the Tahāfut discussions will be mentioned, the mutual criticisms of Ghazali and Ibn Rushd will be included, and the basic perspectives of the authors of the Tahāfut in the Ottoman period, including Musa Kazım Efendi, will be examined.Mûsâ Kazım Efendi, who was a sheikh al-Islam in the last period of the Ottoman Empire, when the debates on religion-science and religion-mind were intense, defends Ibn Rushd against Ghazali by radically separating from other theologians writing works in the tradition of Tahāfut and tries to reveal that there is no religion-science, religion-mind conflict although he is a theologian. Musa Kazım Efendi's centralization of Ibn Rushd in the tradition of Tahafut is quite interesting in terms of timing when we consider that Renan, a positivist thinker who claims that Islam is an obstacle to development as a religion, is also an Averroism expert. At a time when there was a renewed interest in Ibn Rushd, Musa Kazım Efendi would strongly try to justify the legitimacy of philosophy in the person of Ibn Rushd and at the same time would agree with most of Ibn Rushd's rather harsh criticisms of Ghazali. [ABSTRACT FROM AUTHOR]

Philosophy of religion (PoR) embodies the crisis and contradiction of the modern separation of reason and religion. The false assumption that reason is linked to the secular, and that religion is inferior to science or philosophy, creates a challenging situation for the field of PoR. This article shows how the split of reason and religion takes life in a secularization story, the myth of secular philosophy, that PoR implicitly challenges by its very existence. By making explicit the institutional uniqueness of PoR and showing how it challenges the myth of secular philosophy, the article argues that PoR embodies an alternative, and truer, vision of philosophy in which global diversity and inclusion is part of the very essence of the philosophical project.

Copyright of Journal of Al-Anbar University for Islamic Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Review of Sandu Frunză, Filosofie şi comunicare cotidiană: cărţile ar putea să-ţi schimbe viaţa [Philosophy and daily communication: the books could change your life], Iaşi: Editura Lumen, 2020. [ABSTRACT FROM AUTHOR]

Felsefenin dinle veya teolojiyle olan ilişkisi, düşünce tarihinin her döneminde canlılığını sürdürmüş, insanoğlunun farklı düşünme faaliyeti sonucunda bu alanların birbirleriyle nasıl ilişkili olduğu konusunda ciddi fikir ayrılıkları ortaya çıkmıştır. Tarihi, İlkçağa kadar geri götürülen teolojinin felsefeyle her daim bir ilişkisi olmuştur. Orta Çağ’da ise bu ilişki daha farklı bir zemine kaymıştır. Aydınlanma döneminde ise rasyonel din ve Tanrı anlayışları, din felsefesi gibi sistematik bir disiplinin ortaya çıkmasına zemin hazırlamıştır. Hegel’in din felsefesi alanındaki çalışmaları ise din felsefesini kendisine en çok benzeyen rasyonel teolojiden bağımsız hale getirmeye başlamıştır. Bu makalenin ana çerçevesini, teoloji ve din felsefesi arasındaki ilişki oluşturmaktadır. Bu ilişki, Hegel ve Tillich üzerinden ele alınmaya çalışılmıştır. Makalenin temel amacı ise teoloji ve din felsefesi arasındaki ilişkiyi analiz etmek ve entelektüel bir çaba olarak bu alanların birbirinden tamamen keskin çizgilerle ayrılamayacağını ortaya koymaya çalışmaktır. Ayrıca bu alanların birbiriyle yakın ve diyalektik bir ilişkilerinin olduğunu göstermek de çalışmanın diğer amacını örtük olarak içermektedir.