The character of Christian realism

2004 ◽  
Vol 57 (4) ◽  
pp. 451-465 ◽  
Author(s):  
Katherine Sonderegger
Keyword(s):  
Common Sense ◽  
Christian Theology ◽  
Metaphysical Realism ◽  
World Views ◽  
Christian Realism ◽  
The World

This article aims to set out a modest, ’pre-theoretical’ or common sense account of metaphysical realism in Christian theology. The essay defends and explores the claim that Christian theology does not rest on definitions or world views when it speaks about ’realism’. Christian realism is not a method, especially not a method spinning free of its proper content, nor a theory about schools of realism. Christian theology is ordered to God's own ways and works: it is a realism in which the God of Israel is both agent and sovereign, both object and subject in the world we inhabit. Christian realism is reflection upon the reality created and blessed by the Creator.

Deepening the Controversy over Metaphysical Realism

Philosophy ◽  
2002 ◽  
Vol 77 (4) ◽  
pp. 519-541 ◽  
Author(s):  
Sophie R. Allen
Keyword(s):  
Common Sense ◽  
Ontological Commitment ◽  
David Lewis ◽  
Metaphysical Realism ◽  
Fundamental Properties ◽  
Metaphysical Theory ◽  
The World ◽  
Metaphysical Realist ◽  
Single Objective ◽  
Sceptical Argument

A significant ontological commitment is required to sustain metaphysical realism—the view that there is a single, objective way the world is—in order to defend it from common sense objections. This involves presupposing the existence of properties (or tropes, or universals) and relations between them which define the objective structure of the world. This paper explores the grounds for accepting this ontological assumption and examines a sceptical argument which questions whether, having assumed the world is objectively divided into fundamental properties, we could ever know which properties these are. It then assesses the responses available to the metaphysical realist, arguing that the sceptical difficulty cannot merely be dismissed by means of another assumption in the manner of radical scepticism, as David Lewis suggests, but that the sceptic's argument might be defused by the non-question-begging success of some form of strong scientific realism which links the predicates of our scientific theories directly to the fundamental properties the world contains. It remains unclear however whether this widely accepted metaphysical theory can find principled philosophical support.

scholarly journals “Miraculous realism” in Zaitsev’s, Shmelev’s, Bunin’s prose (in context of magical realism, fantastic realism, mystical realism, spiritual realism, etc.)

2019 ◽  
Vol 24 (1) ◽  
pp. 35-42
Author(s):  
Vitaliy Alexandrovich Gavrikov
Keyword(s):  
Magical Realism ◽  
Laws Of Nature ◽  
Metaphysical Realism ◽  
Christian Realism ◽  
The World ◽  
Transcendental Realism ◽  
Fantastic Realism

There are many terms that denote the invasion of the inexplicable into a realistic narrative, such as: magical realism, fantastic realism, mystical realism, spiritual realism, transcendental realism, metaphysical realism, Christian realism, etc. The author suggests the term “miraculous realism” to describe the realistic works in which there are miraculous (means associated with the category of something unbelievable) event inserts are present. Such miracles lead to obvious violations of the laws of nature and do not fit into the “scientific picture of the world”. “Miraculous realism” in Bunin’s prose, in Zaitsev’s and Shmelev’s autobiographical works, considered in comparison to Chekhov’s materialistic method.

The Event Universe

2015 ◽  
Author(s):  
Leemon B. McHenry
Keyword(s):  
Electromagnetic Field ◽  
Quantum Mechanics ◽  
Common Sense ◽  
Physical Theory ◽  
Alfred North Whitehead ◽  
Bertrand Russell ◽  
Theory Of Relativity ◽  
The World ◽  
Modern Physics ◽  
Linguistic Methods

What kinds of things are events? Battles, explosions, accidents, crashes, rock concerts would be typical examples of events and these would be reinforced in the way we speak about the world. Events or actions function linguistically as verbs and adverbs. Philosophers following Aristotle have claimed that events are dependent on substances such as physical objects and persons. But with the advances of modern physics, some philosophers and physicists have argued that events are the basic entities of reality and what we perceive as physical bodies are just very long events spread out in space-time. In other words, everything turns out to be events. This view, no doubt, radically revises our ordinary common sense view of reality, but as our event theorists argue common sense is out of touch with advancing science. In The Event Universe: The Revisionary Metaphysics of Alfred North Whitehead, Leemon McHenry argues that Whitehead's metaphysics provides a more adequate basis for achieving a unification of physical theory than a traditional substance metaphysics. He investigates the influence of Maxwell's electromagnetic field, Einstein's theory of relativity and quantum mechanics on the development of the ontology of events and compares Whitehead’s theory to his contemporaries, C. D. Broad and Bertrand Russell, as well as another key proponent of this theory, W. V. Quine. In this manner, McHenry defends the naturalized and speculative approach to metaphysics as opposed to analytical and linguistic methods that arose in the 20th century.

Ghost, Broken Narratives and the Art of Dying

2013 ◽  
Vol 42 (4) ◽  
pp. 15-22
Author(s):  
Lars Rømer
Keyword(s):  
19Th Century ◽  
Common Sense ◽  
Science And Religion ◽  
The Reformation ◽  
The World ◽  
Art Of Dying ◽  
The Dead

This article investigates how experiences of ghosts can be seen as a series of broken narratives. By using cases from contemporary as well 19th century Denmark I will argue that ghosts enter the world of the living as sensations that question both common sense understanding and problematize the unfinished death. Although ghosts have been in opposition to both science and religion in Denmark at least since the reformation I will exemplify how people deal with the broken narrative of ghosts in ways that incorporate and mimic techniques of both the scientist and the priest. Ghosts, thus, initiate a dialogue between the dead and the living concerning the art of dying that will enable both to move on.

Causality Then and Now

1993 ◽  
Vol 10 (2) ◽  
pp. 165-177
Author(s):  
Karen Harding
Keyword(s):  
Quantum Theory ◽  
Common Sense ◽  
Mechanical Model ◽  
Physical World ◽  
Scientific Data ◽  
The World ◽  
The Common ◽  
The Universe ◽  
The Way

Ate appearances deceiving? Do objects behave the way they do becauseGod wills it? Ate objects impetmanent and do they only exist becausethey ate continuously created by God? According to a1 Ghazlli, theanswers to all of these questions ate yes. Objects that appear to bepermanent are not. Those relationships commonly tefemed to as causalare a result of God’s habits rather than because one event inevitably leadsto another. God creates everything in the universe continuously; if Heceased to create it, it would no longer exist.These ideas seem oddly naive and unscientific to people living in thetwentieth century. They seem at odds with the common conception of thephysical world. Common sense says that the universe is made of tealobjects that persist in time. Furthermore, the behavior of these objects isreasonable, logical, and predictable. The belief that the univetse is understandablevia logic and reason harkens back to Newton’s mechanical viewof the universe and has provided one of the basic underpinnings ofscience for centuries. Although most people believe that the world is accutatelydescribed by this sort of mechanical model, the appropriatenessof such a model has been called into question by recent scientificadvances, and in particular, by quantum theory. This theory implies thatthe physical world is actually very different from what a mechanicalmodel would predit.Quantum theory seeks to explain the nature of physical entities andthe way that they interact. It atose in the early part of the twentieth centuryin response to new scientific data that could not be incorporated successfullyinto the ptevailing mechanical view of the universe. Due largely ...

The Baroque and Philosophy

2018 ◽  
pp. 601-622
Author(s):  
Michael Moriarty
Keyword(s):  
Modern Philosophy ◽  
Early Modern ◽  
Visual Arts ◽  
Common Sense ◽  
The Self ◽  
Early Modern Philosophy ◽  
The World ◽  
Baroque Art ◽  
Art And Architecture

Although the concept “baroque” is less obviously applicable to philosophy than to the visual arts and music, early modern philosophy can be shown to have connections with baroque culture. Baroque style and rhetoric are employed or denounced in philosophical controversies, to license or discredit a certain style of philosophizing. Philosophers engage with themes current in baroque literature (the mad world, the world as a stage, the quest for the self) and occasionally transform these into philosophical problems, especially of an epistemological kind (are the senses reliable? how far is our access to reality limited by our perspective?) Finally, the philosophies of Malebranche and Berkeley, with their radical challenges to so-called common sense, and their explanation of conventional understandings of the world as based on illusion, have something of the disturbing quality of baroque art and architecture.

Does God Manifest Himself in the World in Trickles of Music?

2006 ◽  
Vol 63 (1) ◽  
pp. 55-65
Author(s):  
Calvin Stapert
Keyword(s):  
Social Construction ◽  
Christian Theology ◽  
The World

The reception of Mozart's music is rife with extravagant claims that connect it to the divine and see it as a source of hope and comfort. Although that aspect of Mozart reception is still alive and well, recent demystification projects have tried to reduce his music to “social construction.” Christian theology goes some distance with those projects, but it also gives reason to believe that human artifacts can give glimpses of transcendence and reason for hope. Further, it guides our response to them between the dangers of idolatry and ingratitude.

scholarly journals Some 'Philosophicall Scribbles' attributed to Robert Hooke

1980 ◽  
Vol 35 (1) ◽  
pp. 17-32 ◽  
Keyword(s):  
Common Sense ◽  
Trinity College ◽  
Robert Hooke ◽  
Separate Sheet ◽  
The World ◽  
The Common ◽  
Almost All

Among the Hooke manuscripts held in the Library of Trinity College, Cambridge, is an undated document of four pages, entitled (on a separate sheet): XVI Philosophicall Scribbles’. We shall offer here an edition of this hitherto unpublished document; its contents will be discussed and compared with Hooke’s published theories of the soul, mind action and memory in his ‘Lectures of light’ (I); and some consideration will be given to the general adequacy of Hooke’s epistemology, as revealed in the ‘Scribbles’ and the ‘Lectures of light’, and its place in history. A transcription of the ‘Philosophicall scribbles’ reads as follows: It has pleased y e al wise contriuer of y e Universe to send man into the world almost/ready tempered,/like a peice of soft wax to receiue those impressions and stamps, which he has though[t] it most conuenient to receiue, though altogether unfit for/some/other perhaps, which his infinite wisdom saw good to w th hold. Those stamps are only of five kinds. And are generally comprisd under one name, to wit The Objects of Sense, /and this ? is calld the common sense,/But this is only that passiue facully [ sic ] w ch this lump or mass of bodys come furnished w th all, w ch is much y e same w th what y e bodys of almost all animalls are as well if not in a better manner endowed.

Figurations of the Ecstatic

Janus Head ◽  
2011 ◽  
Vol 12 (1) ◽  
pp. 203-221
Author(s):  
David D. Dillard-Wright ◽  
Keyword(s):  
Common Sense ◽  
Aesthetic Experience ◽  
Daily Life ◽  
Consumer Society ◽  
The World ◽  
The Common

Descriptions of “aesthetic arrest,” those ecstatic moments that lift the common sense subject-object dichotomy, abound in Merleau-Ponty’s writings. These special experiences, found in both artistic and mystical accounts, arise from the daily life of ordinary perception. Such experiences enable the artist, philosopher, or mystic to overturn received categories and describe phenomena in a creative way; they become dangerous when treated as the sine qua non of aesthetic experience. Aesthetic arrest, though rare in consumer society, need not be overwhelmed by the flood of information and can still provide fresh glimpses into the world as lived.

Feminism

2021 ◽  
pp. 410-426
Author(s):  
Elizabeth Hinson-Hasty
Keyword(s):  
Christian Ethics ◽  
First Century ◽  
Christian Realism ◽  
Disciplinary Boundaries ◽  
Contemporary Christian ◽  
The Us ◽  
The World ◽  
Vulnerable People ◽  
Twenty First Century ◽  
Contemporary Context

This chapter examines three feminist responses to Reinhold Niebuhr’s thought and contemporary Christian Realism—conflict, integration, and conversation. The chapter emphasizes the need for future conversation between feminists, realists, and ethicists across a wide variety of fields with people living in the most vulnerable and precarious economic circumstances in the US and around the world. More attention and exploration of Christian concepts of sin and redemption relevant within the contemporary context are worthy of attention. Fostering more intentional conversation across established disciplinary boundaries and with the world’s most vulnerable people will chart a new course in Christian ethics and nurture a more authentic American moral conscience in light of the greatest moral and theological problems of the twenty-first century.

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