Concept of God in Contemporary Philosophy of Religion

Author(s):  
Karin Johannesson
2016 ◽  
Vol 8 (1) ◽  
pp. 79-116
Author(s):  
Mark T. Unno

Kitarō Nishida introduces the concept of “inverse correlation” (Jp. gyakutaiō 逆対応) in his final work, The Logic of Place and the Religious Worldview, which he uses to illuminate the relation between finite and infinite, human and divine/buddha, such that the greater the realization of human limitation and finitude, the greater that of the limitless, infinite divine or buddhahood. This essay explores the applicability of the logic and rhetoric of inverse correlation in the cases of the early Daoist Zhuangzi, medieval Japanese Buddhist Shinran, and modern Protestant Christian Kierkegaard, as well as broader ramifications for contemporary philosophy of religion.


Author(s):  
Frederick C. Beiser

This chapter is an examination of Cohen’s main work on the philosophy of religion, his Religion der Vernunft aus den Quellen des Judentums. Cohen’s religion of reason was an attempt to respond to two opposing conceptions of religion: that of the romantics (Schleiermacher, Fries) and that of the Tübingen school (Baur, Strauβ‎). The romantics saw the essence of religion in feeling, the Tübingen school saw it in myth. Cohen tried to rescue the rational content of religion by interpreting it mainly in ethical terms, which he believed to consist in rational imperatives. Cohen’s concept of God is interpreted in terms of the validity of these ethical imperatives and not in terms of the existence of any entity. One section considers Cohen’s re-examination of the relationship between religion and ethics, which now stresses the distinctive characteristics of religion within ethics. The final section criticizes Rosenzweig’s interpretation of Cohen as a proto-existentialist.


2021 ◽  

This entry focuses on the recent resurgence of discussion of faith in contemporary analytic philosophy of religion. One prominent position that perhaps runs contrary to the popular-level view of the matter is that faith does not require belief. This—whether faith requires belief—is one of the most discussed issues in the literature, with some arguing that a different, weaker attitude than belief, such as acceptance or hope, is sufficient for faith. Other alternatives to the belief model of faith include imaginative faith in ultimism, faith as doxastic venture, and faith as trust. Additional topics in this entry include whether faith is consistent with evidentialism or whether it inherently requires a type of irrationality, and finally the degree to which skepticism is consistent with faith. In order to keep this entry a manageable size we will not address historical accounts of faith or those found within the Continental tradition. Additionally, we will not discuss non-Western conceptions of faith; the literature we examine focuses on propositional faith as found in the Judeo-Christian tradition (which is the focus of much contemporary philosophy of religion). Finally, given space constraints we focus on work produced after 2000, with the exception of particularly influential pieces.


Author(s):  
Tim Bayne

Religions differ widely in their conceptions of God’s nature, from God as a unity to God as a triune and God as a supernatural being or the totality of all that there is. ‘The concept of God’ restricts its attention to what philosophers of religion call ‘classical monotheism’ because monotheism—or theism—has dominated philosophy of religion within the Western world. Theism lies at the heart of the Abrahamic religions of Judaism, Christianity, and Islam, and is found in certain strands of Hinduism. Theists regard God as the creator of the world; a perfect being of unlimited knowledge, power, and goodness; and the proper object of our worship.


Sign in / Sign up

Export Citation Format

Share Document