scholarly journals Natural Theology, Philosophical Theology and Illustrative Argumentation

Open Theology ◽  
2016 ◽  
Vol 2 (1) ◽  
Author(s):  
Vladimir K. Shokhin
Keyword(s):  
Natural Theology ◽  
Point Of View ◽  
Philosophical Theology ◽  
Strict Sense ◽  
History Of Thought ◽  
Religious Traditions ◽  
Rational Theology ◽  
Teleological Argument ◽  
Similar Point ◽  
History Of

AbstractI will attempt to define what we understand as “narrative argumentation” or “narrative arguments” through an appeal to a discussion of intercultural rational theology. In this context I offer a distinction between two concepts, which are considered usually as synonymous. Philosophical theology is regarded from the historical point of view as the whole repertoire of attempts at rational justification of the faith in God along with analysis of His attributes and actions within different religious traditions (both ancient and modern, Western and Eastern), whereas Natural Theology is regarded as a philosophical preparation for the theology of Revelation in traditional Christianity. Varieties of the teleological argument, which have been developed in the history of thought as the argument from analogy, i.e., from vivid examples aiming at persuasion of an opponent and audience in the dialectical controversy, are classified into two species of short-cut illustrative examples and the species of full-fledged theological parables, i.e., narratives in the strict sense. I conclude this discussion with an invitation to investigate other main theological arguments from a similar point of view.

scholarly journals Religious Knowledge of Abai

Turkology ◽  
2020 ◽  
Vol 6 (104) ◽  
pp. 106-119
Author(s):  
D. Kenzhetayev ◽  
Keyword(s):  
Religious Experience ◽  
Point Of View ◽  
Religious Knowledge ◽  
Islamic Theology ◽  
History Of Thought ◽  
History Of ◽  
Existentialist Philosophy ◽  
Definition Of ◽  
Theology And Philosophy

Recognition of the heritage of Abai from the point of view of Islamic theology and philosophy, the Muslim and civilizational nature of the Kazakh people is a very urgent issue. It is important to reveal the place and role of Abai's heritage in order to give a scientific and historical assessment of the traces of modern Kazakh religious knowledge and religious experience. Therefore, a holistic consideration of the concepts and categorical complex in the works of Abai and its differentiation with systemic historical and philosophical forms make it possible to recognize his existential and religious and civilizational appearance. The article examines the opinion of mankind against those who want to explain the general views of Abai with the templates of existentialist philosophy, referring to well-known representatives of an important layer about being in the history of thought. In his review of the history of philosophy, as well as in the question of what essence is, Abai stressed the importance of the truth underlying the definition of love as a single meaning.

Religion, philosophy of

2018 ◽  
Author(s):  
Eleonore Stump ◽  
Mike Rea
Keyword(s):  
Philosophy Of Religion ◽  
Systematic Theology ◽  
Philosophical Theology ◽  
Religious Traditions ◽  
Wide Range ◽  
History Of ◽  
The Will ◽  
Historical Theology ◽  
The Relationship ◽  
Relevant Work

Philosophy of religion comprises philosophical reflection on a wide range of religious and religiously significant phenomena: religious belief, doctrine and practice in general; the phenomenology and cognitive significance of religious experience; the authority and reliability of religious testimony; the significance of religious diversity and disagreement; the relationship between religion (or God, or the gods) and morality; the doctrines, practices and modes of cognition distinctive to particular religious traditions; and so on. It is as old as philosophy itself and has been a standard part of Western philosophy in every period (see Religion, history of philosophy of). Since the latter half of the twentieth century, there has been a great growth of interest in it, and the range of topics that philosophers of religion have considered has expanded considerably. Philosophy of religion is sometimes divided into philosophy of religion proper and philosophical theology. This distinction reflects the unease of an earlier period in analytic philosophy, during which philosophers felt that reflection on religion was philosophically respectable only if it abstracted away from particular religions, focusing on doctrines and problems shared in common by multiple religious traditions. But most philosophers now feel free to examine philosophically any aspect of religion, including the doctrines and practices peculiar to individual religions. Not only are the doctrines and practices of particular religions philosophically interesting in their own right, but also they often raise questions that are helpful for issues in other areas of philosophy. Reflection on the Christian notion of sanctification, for example, sheds light on certain contemporary debates over the nature of freedom of the will (see Sanctification). Likewise, reflection on Buddhist expressions of gratitude toward those who do one harm, or toward those whom one benefits, has been taken to shed light on the proper analysis of gratitude. As a result of the blurring of boundaries between philosophy of religion proper and philosophical theology, philosophy of religion has in recent years taken on an increasingly interdisciplinary character, with work in philosophy of religion engaging to a much greater degree with relevant work in systematic theology, historical theology and cognate areas in the study of other religions. Within the analytic tradition of philosophy, this interdisciplinary shift is perhaps most visible in the rise of ‘analytic theology’ (see Analytic theology).

scholarly journals Force in Nature, Freedom in History. Hegel and the neo-spinozistic project of a Natural Human History

2017 ◽  
Author(s):  
Edmundo Balsemao Pires
Keyword(s):  
Philosophy Of Religion ◽  
Philosophy Of History ◽  
Point Of View ◽  
Human History ◽  
Religious Traditions ◽  
Palabras Clave ◽  
El Sistema ◽  
History Of ◽  
The Difference ◽  
The One

Resumen: En esta contribución se explican las conexiones entre las líneas alemanas de la recepción de la Ethica y del Tractatus Teológico-Políticus y la formación de las Filosofías de la Historia de Herder, Schelling y Hegel. En este estudio, se indica a la Filosofía de la Unidad como una corriente principal, pero se articulan las líneas de la recepción de la Ethica con las dificultades procedentes de las explicaciones en el Tractatus de Spinoza para la multiplicidad de las tradiciones religiosas, como formas históricas divergentes de percibir el Uno. Las  de Hegel sobre Filosofía de la Religión fueran examinadas desde la perspectiva de su significado metódico general y también desde el punto de vista descriptivo. Aquí se encuentran las claves fundamentales para la comprensión de la perspectiva del filósofo con respecto al valor de Spinoza para el método especulativo y en la caracterización de las épocas en la Historia de las Religiones Bíblicas. La crítica de Hegel a la Filosofía de la Unidad personificada en la apropiación en Schelling del conatus de Spinoza fue retratada con el intento de localizar el núcleo de la idea de una homogénea Historia Natural y Humana. El texto aboga que en la crítica por Hegel del Espinosismo de Schelling se admitirán las líneas alemanas de recepción de Spinoza como las responsables de un concepto vago de lo Absoluto. Tal indeterminación explica la ausencia de claridad sobre la diferencia entre la Naturaleza y el Espíritu (Historia), en particular en el Absoluto de Schelling, y exige una configuración distinta de las «Filosofías Reales» en el sistema filosófico.   Palabras Clave: Filosofía de la Historia - Filosofía de la Naturaleza - Filosofía de la Religión - Conatus - Ímpetu - Diversidad Religiosa - Naturaleza - Espíritu - Spinoza; -Herder - Schelling - Hegel.Abstract: This contribution explains the connections between the German lines of the reception of the Ethica and the Tractatus Theologico-Politicus and the formation of Herder’s, Schelling’s and Hegel’s Philosophies of History. It refers to the Philosophy of Unity as a main current but articulates the lines of the reception of the Ethica with the difficulties raised by Spinoza’s explanations for the multiplicity of the religious traditions, as divergent historical ways to the One, in the Tractatus. Hegel’s Lectures on Philosophy of Religion were scrutinized from the angle of their general methodical significance and also from the descriptive point of view. Here, one finds critical keys for the understanding of the philosopher’s perspective regarding Spinoza’s meaning to the speculative method and for the characterisation of the epochs in the History of the Biblical Religions. Hegel’s critique of the Philosophy of Unity personified in Schelling’s appropriation of Spinoza’s conatus was envisaged in order to locate the pivotal point of the idea of an unbroken Natural and Human History. The paper argues that in Hegel’s critique of Schelling’s Spinozism the German lines of Spinoza’s reception were taken as responsible for a vague concept of the Absolute. Such vagueness explains the absence of clarity about the difference between Nature and Spirit (History), particularly in Schelling’s Absolute, and demands a different configuration of the «Real Philosophies» in the philosophical system.Key words: Philosophy of History - Philosophy of Nature - Philosophy of Religion - Conatus - Force - Religious Diversity - Nature - Spirit - Spinoza; Herder - Schelling - Hegel. 

scholarly journals La arqueología filosófica: de la historia de la filosofía a la filosofía

2020 ◽  
Vol 3 (1) ◽  
pp. 125-155
Author(s):  
Juan Vicente Cortés
Keyword(s):  
History Of Philosophy ◽  
Point Of View ◽  
Strict Sense ◽  
History Of

This work addresses the question of the relationships between philosophy and the history of philosophy, the latter understood as a philosophical discipline in the strict sense. Indeed, unlike what happened some fifty years ago, the debate between the history of philosophy and philosophy seems to be taking place today as an internal debate on the history of philosophy. From this point of view, it is no longer a "quarrel" (in which two opposing positions face: "history or philosophy" vs. "philosophy iff history"), but rather a reflection of those who practice this discipline about our own work, insofar as our work is at the same time historical and philosophical. In this regard, the problem raised in this work focuses on the method, and inextricably linked to the method, on the object and purpose of the historiographic work in (or for) philosophy. In the present work, I propose to defend the positions of archeological philosophy regarding these points (method, object and purpose), against the history of philosophy of analytical tendency.

scholarly journals The problem of the social ideal in the philosophy of Boris Chicherin

Polylogos ◽  
2021 ◽  
Vol 5 (№ 3 (17)) ◽  
pp. 0
Author(s):  
Sergey Chizhkov
Keyword(s):  
Social Life ◽  
Social Role ◽  
Point Of View ◽  
History Of Thought ◽  
The Social ◽  
History Of ◽  
Social Liberalism ◽  
The 19Th Century ◽  
Liberal Thought

The article analyzes the concept of the ideal of social life, developed by B.N. Chicherin. The first part of the article examines his criticism of various representations of the social ideal in the history of thought and in socio-economic and political concepts contemporary to Chicherin. Special attention is paid to his analysis and criticism of the social ideal of socialist doctrines. The second part of the article is devoted to the analysis of tendencies in liberal thought, controversial from Chicherin's point of view. It provides Chicherin's criticism of the notions of social liberalism emerging at the end of the 19th century. In the third part, an analysis of his own concept is given, Chicherin's ideas about the ways of forming a society based on individual freedom are considered, and the social role of ideas about the social ideal is analyzed.

Woodford's Interest and Prices from the Perspective of the History and Methodology of Economic Thought: A Mini-Symposium

2006 ◽  
Vol 28 (2) ◽  
pp. 139-142 ◽  
Author(s):  
Mauro Boianovsky
Keyword(s):  
Monetary Policy ◽  
Price Level ◽  
Monetary Economics ◽  
Economic Thought ◽  
Point Of View ◽  
Monetary Theory ◽  
Real Balance ◽  
History Of Thought ◽  
History Of Economics ◽  
History Of

Michael Woodford's 2003 Interest and Prices has been regarded as the most important contribution to monetary economics since the publication of Don Patinkin's Money, Interest and Prices fifty years ago. Like Patinkin, Woodford sought inspiration in Knut Wicksell's 1898 Interest and Prices. But, while Patinkin built on Wicksell's incipient formulation of the real balance effect and stability analysis of the price level (see Boianovsky 1998), Woodford has elaborated on Wicksell's concept of a pure credit economy (called “cashless economy” in the 2003 version), a theme largely disregarded by Patinkin. This difference in perspective is in part related to the fact that Patinkin's concern was mainly monetary theory, whereas Woodford has focused on monetary policy instead. In early 2004 I invited a group of scholars to discuss Wood-ford's book from the point of view of the history of thought and methodology in a session at the History of Economics Society meetings, held in June of that year at Victoria University, Toronto. Michael Woodford was also invited to participate in the session and reply to the comments. The revised papers are published here as a mini-symposium.

scholarly journals Did the Pietists become esotericists when they read the works of Jacob Boehme?

2008 ◽  
Vol 20 ◽  
pp. 112-123
Author(s):  
Tomas Mansikka
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Point Of View ◽  
German Philosophy ◽  
History Of Thought ◽  
Lutheran Church ◽  
Jacob Boehme ◽  
Romantic Era ◽  
History Of ◽  
Lutheran Orthodoxy

As is commonly known, Jacob Boehme (1575–1624) is, and has been ever since his emergence, difficult to place in the history of thought. He has, for instance, been characterized as ‘the most religious of philosophers’. As such Boehme could be seen to be on a borderline somewhere between philosophy and theology. From a reverse point of view, however, he could also be termed the most speculative of the religiously minded, as a deeply religious thinker or mystic. His influence is also shown in both fields; not only was he to play an important role within German philosophy during the Romantic era, but also, within the Pietist movement, or the movement for re­vival of piety within the Lutheran church. Focusing on the Pietist movement, initiated by Philipp Jakob Spener (1635–1705) in the late seventeenth century and its spread on Finnish ground, the author of this article shows that where Boehmian influence is traceable, it reached quite different environments depending on the movement’s leaders or followers. Also some light is shed on the controversy between Lutheran orthodoxy and Pietism in early eighteenth century Finland.

Philosophy in Germany

Philosophy ◽  
1938 ◽  
Vol 13 (49) ◽  
pp. 87-92
Author(s):  
F. H. Heinemann
Keyword(s):  
Thirteenth Century ◽  
Historical Consciousness ◽  
Point Of View ◽  
History Of Thought ◽  
Form Of Life ◽  
Moral Tradition ◽  
History Of ◽  
Intellectual Product ◽  
As If

One of the fundamental differences between English and German civilisation which leads to different philosophical problems is their attitude to the reality of history. The English “live” history as if it were nature. They found at least by the thirteenth century their own form of life, of government, constitution, and state, which have lasted ever since through all changes so that a rich system of traditions has developed. Germany did not find a lasting unity as early as that, but, being divided into many autonomous parts, religions, and tribes, it did not reach a strong social or moral tradition. Consequently the “rise of the historical consciousness“ and even the wish to awaken the nation as a whole to it is in Germany an intellectual product. But what has been a disadvantage in the sphere of politics has been an advantage to science and philosophy. The German even believes it to be one of their chief contributions to the History of Thought that they have developed a scientific history and all the sciences which analyse its field, and above that the “Historism,“ a historical Weltanschauung or the task of interpreting the whole world from the point of view of history.

Perspectives of Reforming the System of Interbudget Relations in Russia (in the Light of the International Experience)

2006 ◽  
pp. 112-127 ◽  
Author(s):  
V. Nazarov
Keyword(s):  
Social Welfare ◽  
Intergovernmental Relations ◽  
International Experience ◽  
Point Of View ◽  
Short History ◽  
History Of

The attempts to reconstruct the instruments of interbudget relations take place in all federations. In Russia such attempts are especially popular due to the short history of intergovernmental relations. Thus the review of the ¬international experience of managing interbudget relations to provide economic and social welfare can be useful for present-day Russia. The author develops models of intergovernmental relations from the point of view of making decisions about budget authorities’ distribution. The models that can be better applied in the Russian case are demonstrated.

Theodor W. Adorno

2018 ◽  
Author(s):  
Colby Dickinson
Keyword(s):  
The Other ◽  
History Of Thought ◽  
History Of ◽  
The One

In his somewhat controversial book Remnants of Auschwitz, Agamben makes brief reference to Theodor Adorno’s apparently contradictory remarks on perceptions of death post-Auschwitz, positions that Adorno had taken concerning Nazi genocidal actions that had seemed also to reflect something horribly errant in the history of thought itself. There was within such murderous acts, he had claimed, a particular degradation of death itself, a perpetration of our humanity bound in some way to affect our perception of reason itself. The contradictions regarding Auschwitz that Agamben senses to be latent within Adorno’s remarks involve the intuition ‘on the one hand, of having realized the unconditional triumph of death against life; on the other, of having degraded and debased death. Neither of these charges – perhaps like every charge, which is always a genuinely legal gesture – succeed in exhausting Auschwitz’s offense, in defining its case in point’ (RA 81). And this is the stance that Agamben wishes to hammer home quite emphatically vis-à-vis Adorno’s limitations, ones that, I would only add, seem to linger within Agamben’s own formulations in ways that he has still not come to reckon with entirely: ‘This oscillation’, he affirms, ‘betrays reason’s incapacity to identify the specific crime of Auschwitz with certainty’ (RA 81).

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