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Copyright of Trans/Form/Ação is the property of Trans/Form/Acao 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 Article examines the world view evolution of Father Sergius Bulgakov; namely, the stage of his radical reorientation to the problems of philosophical idealism and religious metaphysics. That world view is shaped by a tension between his mystical spiritual experiences described in his diary and jos attempts to externalize them as Christian politics. He articulates the relationship between philosophy and religion as an antinomy and therefore cannot be resolved only through rationalization. It demands for the orthodox consciousness the justification of philosophy in the light of religion. Overcoming the autonomy of reason is possible due to the rooting of philosophical reason in a specific religious experience. It is in the religious existential experience of the transcending subject that it is possible to go beyond the limits of empirical existence and overcome limitations of the secular autonomous reason. Thus, Bulgakov's views are largely in tune with European existential philosophy in interpreting the nature of philosophy as creativity rooted in the deepest, pre-rational foundations of human existence. [ABSTRACT FROM AUTHOR]

Harold A. Netland's book on religious experience delves into the evidential force of divine encounters, focusing on theistic experiences and the interpretation of religious experiences as evidence for God. The book covers various topics such as the critical-trust approach, the role of the Holy Spirit in religious knowledge, and challenges to constructivist theories of mystical experiences. Netland acknowledges the diversity of religious experiences and suggests examining background beliefs to evaluate conflicting claims based on religious experiences. Overall, the book offers a comprehensive exploration of religious experience and philosophy of religion, though it primarily addresses literature within the Protestant tradition. [Extracted from the article]

The term 'critical' has become ubiquitous in academia these days. It is always a term of praise, but, for many in the academic study of religion, being critical also provides a marker that distinguishes the kind of scholarship that belongs in the academy from the non-academic approaches that do not belong there. Over the past few hundred years, however, the term has been used to identify very different virtues. In this paper, I distinguish five broad senses of the term. I explain what is distinctive about each one, and I identify tensions generated between them. I close with my own proposal that one can combine all five senses of critique in a single coherent academic field, and that this integrated vision would be the best approach for the academic study of religion. [ABSTRACT FROM AUTHOR]

One conception of philosophy's role vis-à-vis religious studies is that of uncovering the 'conditions of the possibility' of approaches such as the history, psychology, or sociology of religion. Bernard Lonergan, for example, regarded philosophy of religion as 'underpinning' and 'overarching' other approaches; hence Jim Kanaris designated Lonergan's conception of philosophy of religion a 'philosophy of religious studies'. Without simply rejecting the latter conception, this article explicates an alternative, according to which philosophy of religion has much to learn from other approaches. Indeed, attentiveness to empirical studies is one means of overcoming a fixation on an abstract 'theism'. Engaging critically though sympathetically with work by Kevin Schilbrack and Timothy Knepper, and expounding the notion of critical description in philosophy of religion, the article makes conceptual space for a critically reciprocal philosophy of religious studies; this downplays the evaluation of 'religious reason-giving' while emphasizing self-criticality and reflection upon interdisciplinary methods. [ABSTRACT FROM AUTHOR]

That Asian traditions do not distinguish between 'philosophy' and 'religion' is an oft-repeated truism. This obscures disciplinary categories operative in Asian intellectual history, especially those that do not map onto the academic landscape as we know it today. To disambiguate the terms 'philosophy,' 'religion,' 'philosophy of religion,' and 'philosophy of religious studies,' this essay explores the status of 'studies' in Chinese thought. The tradition of rujia 儒家 or ruxue 儒學, commonly translated as 'Confucianism,' might plausibly be rendered simply 'scholarship.' The lineage of the ru—i.e., scholars or literati—is held together by an overarching methodology that takes the activity of studying and learning itself as a spiritual exercise aimed as scholarly excellence as well as personal cultivation. My aim is not to belabor differences between Asian and Western traditions but to invite academics to consider this rich sense of 'studies' in our own practices today. [ABSTRACT FROM AUTHOR]

Distinguishing between philosophy of religious studies as intra-scientific methodological reflection and philosophy of religion as extra-scientific commitment to values, this article demonstrates the benefits of integrating both, applying critical reflection to the latter as well. As a case study, it focuses on Jonathan Z. Smith's concepts of humanity and history. Smith's strategic blend of history and morphology aligns with his extra-scientific vision of humanity, which derived not merely from methodological choices but from philosophical reflection. By comparing Smith's structuralist arguments with Lévi-Straussian structuralism – interpreted as antihumanism – the article reveals that Smith's humanistic orientation was embedded in North-American social and academic contexts. It thus advocates for a nuanced examination of religious studies' philosophical underpinnings, suggesting that, without such analysis, the work of even empirical scholars like Smith might be misconstrued. [ABSTRACT FROM AUTHOR]

'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]

This article introduces a thematic issue consisting of six articles that apply philosophical reflection to the study of religion, showcasing the potential of an emerging subdiscipline: the philosophy of religious studies. This article discusses the kinds of questions raised within this subdiscipline, addresses the disconnect between philosophy and the study of religion, and offers an opinionated overview of the six contributions to the issue. It ends by defending the employment of philosophical tools in the academic study of religion while maintaining an emphasis on the empirical nature of the field. [ABSTRACT FROM AUTHOR]

The article focuses on countering the view that Christianity is a simplistic and ideologically confined worldview, arguing that such a perception overlooks the complex interactions between Christianity, science, and historical failures of religious institutions. Topics include the responses to criticisms of Christianity, the role of Christian thought in the development of modern science.

This paper reflects on Ludwig Wittgenstein's influence on the work of filmmaker Terrence Malick. After calling attention to the connection between the American director and the Austrian philosopher, I note central components of Wittgenstein's philosophical aims, particularly highlighting his comments on "aspect change," his methodology of difficulty, and his linking of the ethical and aesthetic as "transcendental." With these insights in hand, and following recent scholarship on Malick's cinematic ethics, the paper examines Malick's 1998 film The Thin Red Line as an exemplary case for considering Malick as a filmmaker fundamentally concerned with ways of seeing the world. The analysis of this theme in the film centers on the alternative perspectives of Sergeant Welsh and Private Witt. In closing, this paper examines the ethical ends of these opposing visions and the way Malick's depiction of them allows one to see them as perspectives. [ABSTRACT FROM AUTHOR]

This article delves into the shifts in Johann Gottlieb Fichte’s early and late religious philosophical thought, particularly his understanding and interpretation of moral religion within different contexts of the Wissenschaftslehre. In the early stage, Fichte focuses on the relationship between the infinite and the finite, primarily exploring the connection between God and humans from the perspective of practical philosophy. In his late stage, Fichte turns to discussing the ontological relationship between the one and the many, emphasizing an ontological analysis of the relationship between God and humans. This article aims to demonstrate that the theoretical changes in Fichte’s religious philosophy from early to late stages are mainly due to changes in perspective rather than the development or transformation of his thought. Fichte’s late ontological religion still retains the early stance of moral religion, asserting that the core of religion lies in promoting human moral action. Despite the different emphases in various periods, the central issue of his religious philosophy remains the relationship between God and humans. [ABSTRACT FROM AUTHOR]

Nietzsche is a an important philosopher whose works and ideas are have been debated and revisited not only in the Western tradition but also and in the Eastern traditions. For example, almost all of Nietzsche's works have been translated into Turkish, and he is one the most translated European philosophers. There are also numerous scholarly works on Nietzsche, not only by philosophers, but also by literary scholars, theologians, cultural scholars, sociologists and even political scientists. The main reason for Nietzsche' popularity is that his philosophy can be read and interpreted from a variety of perspectives. Nietzsche's ideas can be used to support and argue for any ideological tendency, or to criticize any ideological approach. As a result, Nietzsche has been variously described as a fascist, anarchist, atheist, religious, or even conservative. His most widely held and understood opinions are his interpretation of the phrase "God is Dead" and his portrayal of Nietzsche as an anti-religious character. Nietzsche, on the otherhand, is unafraid to challenge the dominant views of science, reason, and morality. This is because, according to Nietzsche, all previous values, beliefs, and acceptances have created a prejudice against the human capacity for understanding, which can be eradicated by re-evaluating values and reconstructing oneself. Nietzsche takes a genealogical approach, aiming to trace the errors of human history from its beginnings to the present. It is a historically grounded critique of metaphysics and superstition. It is critical to release people from the shackles of the past and help them get back on their feet. According to Nietzsche, the most crucial event that will disturb him/her is God's death. Only then can a person begin to examine his own thinking and question his fundamental identity. What does the short, revolutionary phrase "God dying" actually mean? Did Nietzsche declare war against all religions? How should Nietzsche be understood fundamentally? The present study is intended to answer these questions and to prevent unfounded and damaging discussions about Nietzsche. [ABSTRACT FROM AUTHOR]

In this article, I make a case for bridging what I see as the competing demands faced by teacher‐scholars in higher education: our institutional orientations, our students' motivations, and our aspirations as scholars and educators. I contend that teaching about religion, broadly understood, regardless of theoretical and methodological orientation (be it within religious studies, for example, or theology, or philosophy of religion, or ethics, etc.) can be an impactful experience in the practice and cultivation of engaged global citizenship. Drawing from my own courses, and my use of the Reacting to the Past (RTTP) roleplay pedagogy, I show how a critically self‐aware practice is foundational to this goal, and how an integrated cross‐cultural comparative and collaborative method provides a powerful tool to accomplish this in dynamic and equitable ways. [ABSTRACT FROM AUTHOR]

When we encounter a disagreeing interlocutor in the weighty domains of religion, philosophy, and politics, what is the rational response to the disagreement? I argue that the rational response is to proportion the degree to which you give weight to the opinion of a disagreeing interlocutor to the degree to which you and your interlocutor share relevant beliefs. I begin with Richard Fumerton's three conditions under which we can rationally give no weight to the opinions of a disagreeing peer. I argue that his conditions are incomplete; I propose a fourth condition that maintains that disagreeing interlocutors (whether they are peers or not) need not give weight to each other's opinions when the interlocutors do not share rationally held relevant beliefs. By contrast, when rationally held relevant beliefs are shared, rationality demands that we re-evaluate and even moderate or change beliefs in the face of disagreement. I then defend my condition against two objections. First, I argue that the condition does not entail a coherence theory of justification. Second, I consider the charge that my condition recommends operating within an epistemic bubble. [ABSTRACT FROM AUTHOR]

In the preceding Part 1 of this two-part paper, I set out the background necessary for an understanding of the current status of the debate surrounding the relationship between science and religion. In this second part, I will outline Ian Barbour's influential four-fold typology of the possible relations, compare it with other similar taxonomies, and justify its choice as the basis for further detailed discussion. Arguments are then given for and against each of Barbour's four models: conflict, independence, integration and dialogue. In contradiction of the recent trend to dismiss the conflict model as overly "simplistic", I conclude that it is the clear front-runner. Critical examination reveals that theology (the academic face of religion) typically proceeds by first affirming belief in God and then seeking rationalisations that protect this belief against contrary evidence. As this is the very antithesis of scientific endeavour, the two disciplines are in unavoidable and irreconcilable conflict. [ABSTRACT FROM AUTHOR]

Science and religion have been described as the "two dominant forces in our culture". As such, the relation between them has been a matter of intense debate, having profound implications for deeper understanding of our place in the universe. One position naturally associated with scientists of a materialistic outlook is that science and religion are contradictory, incompatible worldviews; however, a great deal of recent literature criticises this "conflict thesis" as simple-minded, essentially ignorant of the nature of religion and its philosophical and theological underpinnings. In this first part of a two-part article, I set out the wide-ranging background required for a proper understanding of the debate as a preliminary for the second part, in which Ian Barbour 's influential four-fold typology of science-religion relations is critically assessed, leading to the conclusion that the conflict model is not to be so easily dismissed. [ABSTRACT FROM AUTHOR]

This article explores Bernard Lonergan's perspective on original sin and its role in his theology, particularly in relation to Christology. Lonergan's theology focuses on the concrete human experience, acknowledging the problem of evil and the potential for a solution. While he does not extensively discuss original sin, he recognizes its connection to the need for grace and the acceptance or rejection of it. Lonergan's approach to theology involves personal introspection and a threefold conversion. He emphasizes the importance of replacing existential angst with acceptance of divine love and replacing uncritical reliance on perceptions with comprehension of reality. Lonergan also highlights the shift from a universal human nature to the historical particular and the use of intentionality analysis instead of Aristotelian metaphysics. He acknowledges the possibility of unauthenticity and the need for healing in the interpretation of the human world. Lonergan's perspective on healing and redemption in Christian tradition centers around the Law of the Cross, which transforms evil into good. He argues against seeking causal explanations for sin, viewing it as an unintelligible phenomenon. Lonergan emphasizes that sin cannot be fully explained or justified, as there is no true reason for it. He also explores the effects of inherited original sin and how baptism and faith can help overcome alienation from God. Overall, Lonergan's analysis of sin and original sin is situated within his broader understanding of redemption and healing in history. [Extracted from the article]

The aim of this study is to focus on two forms of humanism: atheistic humanism (or humanistic atheism) and Christian humanism. The first type is represented by Czech philosopher Otakar A. Funda, while the second type is represented by two Christian thinkers - Jolana Poláková and Richard Schaeffler. By examining humanistic atheism, we can understand the distinctiveness and uniqueness of Christian humanism. In particular, I will highlight two aspects of Christian humanism: the concept of heteronomy and the concept of hope. I believe that one of the important roles of religion, especially Christianity, today is to contribute to the development of a humanism that emphasizes hope and the liberating heteronomy of God. Additionally, we can question whether, in a time of potential threats or even the possibility of the extinction of the human species, the "earthly" reasons for "why keep on giving life?" are sufficiently convincing and valid, or if they require a deeper foundation. [ABSTRACT FROM AUTHOR]

According to the philosophy of religion proposed by Ernst Cassirer, myth and religion are two symbolic forms whose goal of representation is the idea of the sacred; to achieve this, both use different aesthetic representations such as totem, ritual, or art to configure their own idea of the divine. Through a critical examination of the author's work, both the structure and the form of mythical and religious thought are analyzed to describe the aesthetic function fulfilled in each form. To illustrate the contribution that art offers in the contemplation of the divine in both modalities, we will use Ratzinger's sermon "The Feeling of Things, the Contemplation of Beauty.". [ABSTRACT FROM AUTHOR]

In this text I will analyze the notion of ineffability present in one of the most common practices of Pentecostalism, which is known as glossolalia: speaking in strange or non-existent languages. I will begin by outlining several of the main conceptions of ineffability that have emerged in studies in philosophy of religion, which explain why this concept is essential in the consideration of various religious experiences and beliefs. Finally, I will show how in one of the most important religious movements of the last centuries a particular notion of ineffability gains strength. I will try to explain what this notion consists of and analyze the causes and implications it has in the understanding of Pentecostalism. [ABSTRACT FROM AUTHOR]

Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal 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 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.)

In this paper, I draw attention to various doctrines common to different Vedāntic traditions. In particular, I pay close attention to the doctrine of beginningless karman. I also note that this doctrine seems to stand in tension with Leibnizian Cosmological Arguments (LCAs) and Kalām Cosmological Arguments (KCAs). This tension arises because defenders of these arguments argue that an infinite causal regress or an actual infinite cannot be physically instantiated and because the doctrine of beginningless karman seems to imply that such a regress or actual infinite can be physically instantiated. I address this tension by showing that not all interpretations of beginningless karman involve an infinite causal regress or an actual infinite. I close this paper by highlighting a few features that Vedāntic traditions have that make them more resistant to some objections to LCAs and KCAs. [ABSTRACT FROM AUTHOR]

This article discusses two philosophical issues the globalization ushered in in modern society: (1) Why should believers, and in particular Catholics, do science today? (2) What could be the believer’s attitude towards the multiplicity of religions? A proper understanding of the relation between science and religion is key to the first issue, and in addition, in a realistic approach, one can also see the concrete benefits of such a development. As for the second issue, the believer vis-à-vis religious diversity has four options: naturalism, exclusivism, inclusivism and pluralism. Each has its drawbacks: in the case of naturalism and pluralism the very meaning of professing one’s faith is undermined, albeit on different grounds, while exclusivism and inclusivism differ in their level of (actual or merely perceived) disregard for other religions. Inclusivism (doctrinal and soteriological) is the option that stands out as the most intellectually mature in this set.

The relevance of the study of D. V. Pivovarov’s philosophical heritage, his proposed approach to under¬standing religious spirituality, the developed concept of forms of religion and religiosity (cosmocentrism, egocentrism, sociocentrism) is related to the fact that today Russia is in search of that spiritual foundation that could unite all Rus¬sians. The purpose of the article is to show the methodological possibilities of applying D. V. Pivovarov’s concept to com¬prehend the phenomenon of «new spirituality» expressed through such concepts introduced by modern Russian legal acts: «Russian nation», «all-Russian civil identity», «common cultural (civilizational) code of the Russian people». To describe the approach of D.V. Pivovarov, the principles of system analysis are used, which allows us to evaluate the contribution of an outstanding Ural scientist to Russian religious studies; the judgments and conclusions of the author of the concept are used as methodological guidelines for the analysis of the phenomenon of «new spirituality». As a result of the study, the authors came to the conclusion that it is possible to interpret the phenomenon of «new spirituality» as an attempt to create such a «solid core» of sacred values of the unified Russian culture, which will en¬sure the non-conflict coexistence of the ideals of cosmocentrism, sociocentrism and egocentrism. The practical significance is seen in the fact that, being an important methodological tool, the approach proposed by D. V. Pivovarov will find application in the study and explanation of new religious ideas and spiritual practices ad¬equate to the needs of the time, in the teaching of historical and religious studies courses, in assessing the effectiveness of mechanisms for strengthening Russian identity.

Ateizmin gerekçelendirilmesi gereken bir tutum olup olmadığı ve hangi koşulların sağlanması durumunda rasyonel bir gerekçelendirmeden bahsedilebileceği sorunu, en az teizmin gerekçelendirilmesi sorunu kadar önemlidir. Bu makalede ateizmin inançsızlık veya Tanrı inancının bulunmaması şeklinde negatif yolla tanımlanması durumunda nasıl bir gerekçelendirmenin öngörüldüğü ele alınmaktadır. Ateizm, inançsızlık olarak ele alınırsa, bu durum onun gerekçelendirmeden muaf olduğu sonucuna götürebilir mi? Ateistin “Tanrı vardır” önermesinin yanlış, “Tanrı yoktur” önermesinin doğru olduğunu gösterme amaçlı bir ispat yükümlülüğü bulunmamakta mıdır? Ateistik gerekçelendirme söz konusu olduğunda karşımıza delilin yokluğu yaklaşımı ve yokluğun delili yaklaşımı olmak üzere iki farklı seçenek çıkar. Bu makalenin konusu olan delilin yokluğu yaklaşımının değerlendirilebilmesi için öncelikle “Tanrı vardır” önermesinin doğruluğuna dair yeterli delil bulunmaması durumunda bu önermenin inkârının zorunlu olup olamayacağı ele alınmıştır. Daha sonra ise yeterli delil bulunmaması durumunun negatif ateizmden pozitif ateizme geçişi meşru kılıp kılamayacağı irdelenmiştir. Makalede ateizmin gerekçelendirilebilmesinin, delilin yokluğunun yokluğun delili için yeterli görüldüğü bir savunmadan ziyade pozitif deliller ile mümkün olabileceği savunulmaktadır. Ateizm, önermesel bir tutumdan ziyade bir tür psikolojik inançsızlık hâli olarak değerlendirilirse bu durum, onun epistemik boyutunun göz ardı edilmesine neden olacaktır. Bu çalışmada ateizmin Tanrı’nın varlığına dair inançsızlık veya bir tür kayıtsızlık hâli olarak görülmesinin imkânı irdelenmekte ve bu durumun ateistik savunuya bir katkı sağlayamayacağının gösterilmesi amaçlanmaktadır. Delilci bir bakış açısından herhangi bir delil sunmadan ateizmin doğru olduğu sonucuna ulaşılması, kendi kendisine referansla tutarsız görünmektedir.

The article is a book review of "Naming God: Addressing the Divine in Philosophy, Theology, and Scripture" by Janet Soskice. The book explores the treatment of divine names in Scripture and in key thinkers such as Philo, Augustine, Thomas Aquinas, and others. The author argues that naming God is not simply about delineating attributes, but rather about the existential response to a call from God. The book offers fresh readings of Scripture and a doxologically shaped philosophical theology, challenging readers to reconsider the relationship between language, calling, and the transcendent. [Extracted from the article]

The following article will examine three argumentative strategies to address a recent topic of debate in the philosophy of religion known as the "Gap Problem." It aims to study the "Stage II" of cosmological arguments, where the goal is to establish the theistic properties or attributes that identify the first cause or necessary being with the concept of God. The unique contribution of this study lies in the formalized and systematic presentation of the various solutions proposed by authors in the philosophical field, synthesizing their central ideas and presenting them in the form of arguments. [ABSTRACT FROM AUTHOR]

This essay approaches the "God is dead" theme by offering a new philosophical history addressing what would make belief in divinity, in God, sustainable and unsustainable. I claim that the death of nature and the death of God in the modern era are manifestations of a progressive distancing from a religious philosophy of the Earth that guided human development until the beginnings of civilization. I outline within the space limitations here a new way of looking at the rise of civilization and the modern era by re-evaluating large-scale epochal beliefs and assumptions of progress within a context of sustainable ends and what I have termed sustainable wisdom. From an original evolved outlook I call animate mind, rooted in a religious philosophy of the living Earth, succeeding contractions of anthropocentric mind and machine-centric mind have regressively disconnected from the community of life. This trajectory courses the disconnect from the livingness of things as defining cosmos, to that of machine-centric mind in the modern era, a devolutionary elevation of the feelingless machine, of deadness, of what Erich Fromm described as cultural necrophilia. I propose rebalancing these later contractions of anthropocentric and machine-centric mind with that deeper reality of animate mind, forged as the human evolutionary legacy still present in the human body-mind today. The renewed legacy of animate mind provides a key to what a sustainable God might mean. [ABSTRACT FROM AUTHOR]

In the months following the Turkish capture of Constantinople in 1453, Nicholas of Cusa composed his De Pace Fidei, a text with which he defended and highlighted the value of interreligious dialogue and peace. Beginning with a textual analysis of its central formula ("una religio in rituum varietate"), I analyze the role that Christianity occupies in the text: I exclude its possible reduction to the una religio or to one of the multiple world religions. I then identify through a literal analysis its role as a mediator between the plurality of historical religions and that religio founded on the fides orthodoxa on which the cardinal rests his argument. In addressing this matter, I also establish how the German cardinal makes the heavenly representatives of Christianity consciously use philosophical and not only theological arguments to avoid the reduction of his position to any kind of historical one. I, hence, argue for the possible transposition of the De Pace Fidei's method to a contemporary philosophy of interreligious dialogue. [ABSTRACT FROM AUTHOR]

While a universal definition of religion eludes the field of religious studies, it certainty seems that people are becoming differently religious rather than a-religious, especially since the latter half of the twentieth century. To explain the enduring relevance of religion in human experience, this article expands on recent evolutionary and sociological research in the systems theory of religion and develops a philosophical approach to understanding religion as a complex adaptive system. Frameworks of meaning and beliefs communicated by religious systems emerge and adapt in relation to interpretive selection pressures communicated by individuals-in-community relative to entropy's role in one's contingent experience as a "teleodynamic self" in the arrow of time. Religious systems serve an entropy-reducing function in the minds of individuals, philosophically speaking, because their sign and symbol systems communicate an "anentropic" dimension to meaning that prevents uncertainty ad infinitum (e.g., maximum Shannon entropy) concerning matters of existential concern for phenomenological systems, i.e., persons. Religious systems will continue to evolve, and new religious movements will spontaneously emerge, as individuals find new ways to communicate their intuition of this anentropic dimension of meaning in relation to their experience of contingency in the arrow of time. [ABSTRACT FROM AUTHOR]

The article explores the potential redundancy of the third noble truth in Buddhism through the lens of interventionist causation. Topics discussed include the relationship between craving and suffering, the dialectical structure of the four noble truths, and various responses to the claim that the third noble truth is superfluous.

A minimal constraint on normative reasons seems to be that if some fact is a reason for an agent to φ (act, believe, or feel), the agent could come to know that fact. This constraint is threatened by a well-known type of counterexamples. Self-effacing reasons are facts that intuitively constitute reasons for an agent to φ, but that if they were to become known, they would cease to be reasons for that agent. The challenge posed by self-effacing reasons bears important structural similarities with a range of epistemic paradoxes, most notably the Knowability Paradox. In this article, we investigate the similarities and differences between the two arguments. Moreover, we assess whether some of the approaches to the Knowability Paradox could help solve the challenge posed by self-effacing reasons. We argue that at least two popular approaches to the paradox can be turned into promising strategies for addressing the self-effacing reasons problem. [ABSTRACT FROM AUTHOR]

This paper examines Kuyper's view of the Scriptures. It stresses Kuyper's organic and pneumocentric view of the Scriptures. These emphases serve to show that Scripture is both of divine and human origin. [ABSTRACT FROM AUTHOR]

This article considers the significance of John Wesley's experience on 24 May 1738 when his heart was "strangely warmed". It argues against attempts to dilute the evangelical significance of this experience. [ABSTRACT FROM AUTHOR]

The Xizi Pagoda (惜字塔) is a form of traditional religious building used for burning "Paper with Characters (字纸)", worshiping the gods, praying for blessings, revitalzing culture, and it is also an important material embodiment in the process of the development and evolution of religion in China, carrying China's unique "Scholarly Culture (书香文化)". This paper is the first study of the philosophy of religion of Xizi Pagodas (a vernacular stone religious architectural landscape). The research of the representative Xizi Pagodas in different parts of Hunan province were carried out to analyze the origin of Xizi Pagodas, cultural rituals, modeling paradigms, decorative art, and to explore the traditional Chinese religious and philosophical thoughts embedded in Xizi Pagodas through relevant literatures. The results show that Xizi Pagodas contain the religious concepts of "Confucianism, Buddhism and Taoism (儒释道)": the emergence of Xizi Pagodas is connected to the development of Confucianism; Xizi Pagodas incorporate Buddhistic thoughts and inherit architectural features of Buddhist Pagodas; and the "Xizi (惜字)" ritual and images of deities on Xizi Pagodas are associated with Taoism. At present, the number of Xizi Pagodas is decreasing, and the remaining ones are in a serious state of dilapidation and disrepair, and the "Xizi" Culture is gradually being forgotten and fading away. This paper enriches the relevant research on the Xizi Pagodas and the "Xizi" Culture. [ABSTRACT FROM AUTHOR]

Pragmatist philosophy of religion has, since the early days of the tradition, developed distinctive accounts of (what we now call) "situated" religious cognition highly relevant to currently ongoing discussions in this developing field. This paper focuses on William James's pragmatism as an important example of such an approach in the philosophy of religion. Some central "situational" themes in James are identified, and special attention is given to the relation between the (situation-dependent) concepts of belief and hope in Jamesian pragmatism. The ontological status of the "objects" of situated religious cognition is thereby also briefly discussed. [ABSTRACT FROM AUTHOR]

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The dialectical-theological origins of the politically- and ethically-charged concept of alterity are well-known within the philosophy of religion. Intellectual histories of this concept tie it too exclusively to the notion of distance or διάστασις in Karl Barth's early Römerbrief , however, and so miss Barth's Trinitarian reinterpretation of God's otherness in his later work. Taking as my hermeneutical key a cipher, the 'sign of Jonah,' that emerges in Church Dogmatics IV/1, I show that Barth's mature doctrines of temporality and filiation understand alterity as a moment of divine life. Jesus' agony in the garden of Gethsemane marks the climax of Barth's self-reinterpretation: world history inheres within the Christological situation of paternal abandonment. The political-theological conclusions Barth draws from the 'sign of Jonah' dovetail with alterity discourses' antitotalitarian aspirations but suggest that these aspirations' structural coherence rest on the magisterial Reformers' Christological and ecclesiological commitments. [ABSTRACT FROM AUTHOR]

This study investigates how monotheistic religions depict God with masculine or feminine attributes, considering historical context. The issue arises from questioning the portrayal of a masculine God within these religions, influenced by a patriarchal socio-cultural backdrop. Instances mainly from Christianity and lesser from Judaism and Islam, the study analyzes the characteristics of religious theological language used in the depiction of God. In this context, we explore the linguistic challenge encountered by religious traditions when employing anthropomorphic language. Since the core issue revolves around expressing and labeling the divine, the paper initiates with a conceptual examination of God’s characterization as either masculine or feminine. In this analysis, tracing back historically, archaeological and anthropological evidence indicates that language used to describe God was initially predominantly feminine. Feminist perspectives contend that over time, particularly within monotheistic religions, this language has become masculine and that this historical shift has been a major factor in the social and cultural exclusion of women. Against this claim, the study aims to substantiate the claim that despite the effective historical dominance of the theological masculine language, the feminine divine image persists in both theistic and non-theistic traditions. Both the Holy Scriptures and early theological writings occasionally employ feminine language when discussing God, although less frequently than masculine language. Within this context, anthropomorphic depictions of God in the Holy Books of monotheistic religions—where God is perceived as an immaterial being—are interpreted metaphorically, analogically, or symbolically. In particular, the mystical traditions of these religions have emphasized feminine qualities more intensely in their depiction of the divine. They portray God not only as a father or male figure but also with feminine attributes, such as a mother, lover, or friend. These traditions contend that qualities like divine beauty and mercy find their fullest expression in women and the feminine manifestation of existence. Notably, the Nag Hammadi tradition, rooted in Jewish mysticism, highlights the feminine dimensions of the divine, emphasizing love and compassion. Medieval Christian mystics such as Meister Eckhart and Julian of Norwich also emphasized the feminine dimension of God in their experience of the divine. Similarly, within Islamic Sufism, influenced by the Our’an’s balance and harmony of tanzih(exoneratin God from human attributes) and tashbih (drawing similitude) the Ibn Arabi tradition, emphasizing the feminine portrayal of the divine. They recognized the divine presence within the feminine elements of creation. Additionally, a lesser-known figure, Molla alJaziri, dealt extensively with the theme of woman as a divine mirror. This study aimed aligns with the feminist theological approach, advocating for the reinterpretation of theological and religious language in order to liberate it from the dominance of a patriarchal language and reveal its feminine aspect. Additionally, study also suggests further research by examining specific time periods, approaches and individual scholars’ perspectives. [ABSTRACT FROM AUTHOR]

Rethinking the powers of the imagination, Søren Kierkegaard both anticipates and challenges contemporary approaches to a descriptive philosophy of religion. In contrast to the reigning approaches to religion in his day, Kierkegaard reconceives philosophy as, first of all, descriptive of human, including specifically ethical and religious, existence. To this end, he develops conceptual tools, including a descriptive ontology of human existence, a "pluralist epistemology" exploring both cognitive and passional dimensions of religion, and a role for the poetic in philosophy, strikingly expressed in his observer figures who "imaginatively construct" "thought projects" to explore human existence. While this new descriptive account anticipates subsequent approaches to the philosophy of religion, it could be interpreted as another "objectivist" endeavor, yet Kierkegaard attempts more in this descriptive philosophy. He imaginatively deploys conceptual and rhetorical strategies maieutically to both describe and elicit self-reflection aimed at transformation, thus expanding the imagination's uses for his readers. Comparing Kierkegaard to Pierre Hadot's recovery of ancient Greek philosophy as "a way of life" will show how Kierkegaard also engages the particularity of "the Christian principle", with implications for how philosophy can both describe and elicit the pathos of other religious traditions as well. [ABSTRACT FROM AUTHOR]

In this work by David B. Burrell, the concept of the importance given to language in the field of philosophy of religion, which is one of the sub-disciplines of philosophy, is discussed under different headings. In this study, the philosophical benefits that contribute to religious understanding are analyzed on the axis of medieval Jewish, Christian and Islamic studies. Under the heading of the importance of language, Thomas Aquinas is concerned with how we behave in linguistic expressions about God, and Bernard Lobergan, on the need for certainty, sees Thomas Aquinas as the founder of the paradigm, but presents Descartes as a definitive example in this regard. Under the heading of the evaluation of truth, the role of reason in the problem of truth is emphasized, followed by a discussion of how the existence of God is expressed through Aquinas' Summa Theologiae. In the section titled The Language of Imperfect Signification, it is pointed out that philosophers of religion differ in similar discourses when it comes to divinity. Although language is limited in relation to the concept of God, this problem is compensated for by the author by saying that the questioners are special creatures. As a result, this study has clarified the concept of preambula fidei (the highest divine knowledge) and clarified previously misunderstood studies. [ABSTRACT FROM AUTHOR]

In this paper, Eric Santner's theory of political flesh is appreciated in its relation to philosophy of religion and Christian theology. In the first part of the paper, Santner's speculative concept is brought into conversation with the debate on embodiment, incarnation, and a hermeneutics of the flesh. Santner's conception of the flesh is shown to follow a logic of excarnation, or rather disincorporation, and thus to be at odds with contemporary harmonistic theories of embodiment that attempt to think body and spirit together without rupture. In contrast, the relevance of Santner's theory lies precisely in its antagonistic reading of the dynamics that constitute human embodied being – a dimension overlooked by most recent theories of embodiment. The second part of the article develops a reading of Protestantism as a "religion of the flesh" in line with Santner's argument. In doing so, it is shown that the Protestant narrative of self-modernization and progress (Hegel's "religion of freedom") can be subverted by the conception of the flesh brought into play by Santner, revealing a much more ambivalent history of Protestantism. In a re-reading of the theologies of Karl Barth, Friedrich Schleiermacher, and John Calvin, it is shown that the Protestant understanding of the church can be made transparent to a figure of the undead that is virulent in it, namely the undead flesh of Jesus Christ. In the end, the question is raised whether this figure of an "undead" Christ might not be interpreted as a paradoxological intervention in the sense of Eric Santner. [ABSTRACT FROM AUTHOR]

The academic and cultural events surrounding the 2024 tercentenary of Immanuel Kant's birth promise to be both extensive and diverse. Kant's enduring significance transcends mere philosophy, permeating the cultural fabric of the Western world. Thus, this milestone year presents a fitting occasion to delve into his manifold contributions across various domains of knowledge, notably within the realm of religious philosophy, and the themes and developments of greatest actuality. [ABSTRACT FROM AUTHOR]

Xie Fuya (N. Z. Zia, 1892–1991), a major Chinese Christian thinker, has contributed much to the development of Sino-theology. However, his work has yet to receive the recognition it deserves. As a thinker who is well-versed in both Chinese and Western philosophies while dedicating himself to the exploration of the philosophy of religion, Xie presents a dual feature in his writings. On the one hand, his work engages in a dialogical discourse between Eastern and Western philosophies. On the other hand, his writings represent an ambitious attempt to interpret traditional Chinese philosophical tenets within the context of Christian theology, transverse from the level of human nature to the level of ontological existence, representing an innovative model of contemplation in the field of Sino-theology. This contribution is of immense value to the development of Chinese philosophical thought. For this reason, this article attempts to illustrate, through Xie's writings in various stages of his life, his relentless effort to promote the integration of Eastern and Western philosophies within the framework of Chinese thought. His most notable accomplishment in this East–West confluence effort is his unique assumption of God's attributions as both zhonghe (literally "middle harmony", connoted as interdependency by Xie) and bianyi (change). [ABSTRACT FROM AUTHOR]