The Two-Fold Task of Christian Philosophy of Religion

2018 ◽  
pp. 83-103
Author(s):  
Bruce Ellis Benson

Using Pierre Hadot’s idea of “philosophy as a way of life,” Bruce Ellis Benson argues that Christian philosophy of religion is ultimately about the practical task of living our lives. But he contends that this task is two-fold: it includes both theory and also practice. While analytic philosophy of religion (APR) tends to emphasize theory and continental philosophy of religion (CPR) tends to emphasize practice (admittedly, these generalizations are only true to a certain extent), APR and CPR are both part of a two-fold task. Throughout the chapter, Benson puts into question any hard distinction between theory and practice.

Author(s):  
Eric Boynton ◽  
Peter Capretto

This introduction describes the challenge of how to think trauma in light of the field's burgeoning interdisciplinarity, and often its theoretical splintering. The introduction offers an overview of scholarship on trauma that has always been challenged by the temporal, affective, and corporeal dimensions of trauma itself, yet it has recently been rendered all the more complex by theoretical and methodological issues that have emerged for these disciplines in their attempts to think trauma. From distinctive disciplinary vectors, the introduction introduces the work of philosophers, social theorists, philosophical psychologists and theologians that considers the limits and prospects of theory when thinking trauma and transcendence, particularly as it relates to Continental Philosophy of Religion.


Author(s):  
J. Aaron Simmons

In this chapter, an account is offered of what renewal in continental philosophy of religion might involve. It is argued that a “kenotic tone” is needed. In particular, in order for continental philosophy to live, it must die to itself in the areas of confession, insularity, and arrogance. Such a kenotic tone should signal that continental philosophy of religion is not concerned about reinforcing its own significance, but instead is significant because it offers important resources for thinking philosophically—but also personally, hospitably, and humbly—about religion. This account of renewal in continental philosophy of religion, in turn, is likely to foster productive engagement both with analytic philosophers of religion and also with scholars in other fields working in the academic study of religion.


Sign in / Sign up

Export Citation Format

Share Document