Relevant bibliographies by topics / Murdoch, Iris Religion

Academic literature on the topic 'Murdoch, Iris Religion'

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Published: 10 December 2022
Last updated: 28 July 2024

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Journal articles on the topic "Murdoch, Iris Religion"

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Cooper, Samuel, and Sasha Lawson-Frost. "IRIS MURDOCH ON MORAL VISION." Think 20, no. 59 (2021): 63–76. http://dx.doi.org/10.1017/s1477175621000191.

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Iris Murdoch (1919–99) was a philosopher and novelist who wrote extensively on the themes of love, goodness, religion, and morality. In this article, we explore her notion of ‘moral vision’; the idea that morality is not just about how we act and make choices, but how we see the world in a much broader sense.
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Martin Soskice, Janet. "Love and Attention." Royal Institute of Philosophy Supplement 32 (March 1992): 59–72. http://dx.doi.org/10.1017/s1358246100005658.

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The matched pair ‘love’ and ‘attention’ is familiar to most of us from the essays in Iris Murdoch's The Sovereignty of Good.Although she tells us in that book that there is, in her view, no God in the traditional sense of that term, she provides accounts of art, prayer and morality that are religious. ‘Morality’, she tells us, ‘has always been connected with religion and religion with mysticism’ (Murdoch, 1970, p. 74). The connection here is love and attention: ‘Virtue is au fondthe same in the artist as in the good man in that it is a selfless attention to nature’ (ibid, p. 41). Art and morals are two aspects of the same struggle; both involve attending, a task of attention which goes on all the time, efforts of imagination which are important cumulatively (p. 43). ‘Prayer’, she says, ‘is properly not petition, but simply an attention to God which is a form of love’ (ibid. p. 55).
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Skillen, James, Richard Baer, Gregory Hitzhusen, Karl Johnson, and James Tantillo. "From Delight to Wisdom: Thirty Years of Teaching Environmental Ethics at Cornell." Worldviews: Global Religions, Culture, and Ecology 8, no. 2-3 (2004): 298–322. http://dx.doi.org/10.1163/1568535042690871.

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AbstractIn this paper, the authors retrace the philosophy and method of Natural Resources 407, "Religion, Ethics, and the Environment," which has been continuously taught at Cornell University by the lead author since 1974. The works of Iris Murdoch, Stanley Hauerwas, Reinhold Niebuhr, Joseph Sax, and Thomas Merton are discussed, culminating in an aesthetic vision of environmental ethics as "praise for all things." The course aims more to foster a general moral maturity rather than to instill any any particular set of environmental behaviors in students, and the authors believe that such an aim makes a lasting contribution to environmental ethics.
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Jun-Yeon Lee. "Escape from Religion: In Search for True Religiosity of Life in the Thought of Iris Murdoch and Paul Tillich." Journal of Ethics 1, no. 126 (September 2019): 173–207. http://dx.doi.org/10.15801/je.1.126.201909.173.

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Hämäläinen, Nora. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (June 17, 2013): 1007–11. http://dx.doi.org/10.1111/heyj.12045.

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Robjant, David. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (June 30, 2013): 999–1006. http://dx.doi.org/10.1111/heyj.12057.

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Antonaccio, Maria. "Symposium on Iris Murdoch." Heythrop Journal 54, no. 6 (July 14, 2013): 1012–20. http://dx.doi.org/10.1111/heyj.12058.

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Guerin, Caroline. "IRIS MURDOCH — A REVISIONIST THEOLOGY? A COMPARATIVE STUDY OF IRIS MURDOCH'S NUNS AND SOLDIERS AND SARA MAITLAND'S VIRGIN TERRITORY." Literature and Theology 6, no. 2 (1992): 153–70. http://dx.doi.org/10.1093/litthe/6.2.153.

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Masong, Kenneth. "Iris Murdoch’s The Bell: Tragedy, Love, and Religion." Kritike: An Online Journal of Philosophy 2, no. 1 (June 1, 2008): 11–30. http://dx.doi.org/10.25138/2.1.a.2.

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Antonaccio, Maria. "Metaphysics as a Guide to Morals. Iris Murdoch." Journal of Religion 74, no. 2 (April 1994): 278–80. http://dx.doi.org/10.1086/489376.

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Dissertations / Theses on the topic "Murdoch, Iris Religion"

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Cooper, Richard. "The languages of philosophy, religion, and art in the writings of Iris Murdoch /." Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72105.

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This thesis develops a complex theoretical model for conceptualizing the relationships among philosophy, religion, and art and, then, examines the philosophical writings and the novels of Iris Murdoch from this perspective. The theoretical model in its most general form is based on the premiss that philosophy, religion, and art can be thought of as conventionally defined linguistic fields analogous to Wittgensteinian language-games. Relations among the linguistic fields are, in turn, analysed as exclusive ("Disparate" Model), inclusive ("Reductionist" Model), or interactional ("Dialectical" and "Tensional" Models), the latter pair being most appropriate for figurative language, the former pair for non-figurative language. The Dialectical and Tensional Models are assimilated, respectively, to Roman Jakobson's theory of metaphor and metonymy as the fundamental poles of language. Emphasis falls upon the continuum between the dialectical-metaphoric and the tensional-metonymic poles as the area in which creative, imaginative activities, such as the writing of novels or deliberation upon ethical problems, takes place. Iris Murdoch's theories of "crystalline" and "journalistic," "open" and "closed" novels and the related ways of thinking are coordinated with this continuum as a paradigm. Moreover, a creative tension is revealed in her philosophical writings between a resisted impetus towards totalizing explanations and the experience of the inherent contingency of philosophical thought. Thus, there is in Murdoch's philosophy, as in her creative prose, an exploration of the dynamics between the dialectical-metaphoric pole of thought and language and the tensional-metonymic pole, with an increasing, though never finally realized tendency towards the tensional-metonymic pole. Detailed analyses of Murdoch's aesthetic and ethical thought and of a wide selection of her novels illustrate this thesis.
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Meszaros, Julia T. "Selfless love and human flourishing : a theological and a secular perspective in dialogue." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:ed84f996-fa62-4514-bdd7-0ddb2896b0a8.

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The point of departure of this thesis is derived from a modern tendency to create a dichotomy between selfless love and human flourishing. Modern attempts to liberate the human being from heteronomous oppression and the moral norms promoting this have sometimes led to the conclusion that selfless love is harmful to human flourishing. Such a conclusion has gained momentum also through modernist re-conceptualisations of the self as an autonomous but empty consciousness which must guard itself against determination by the other. In effect, significant thinkers have replaced the notion of selfless love with a call for self-assertion over against the other, as key to the individual person’s well-being. This has been matched by Christian dismissals of the individual’s pursuit of human flourishing. In the face of modern insights into the ‘desirous’ nature of the human being, modern Christian theology has equally struggled to sustain the tension between the traditional Christian notion of selfless or self-giving love and human beings’ desire to affirm themselves and to find personal fulfilment in this world. Strands of Christian theology have, for instance, affirmed a self-surrendering love at the cost of dismissing the individual’s worldly desires entirely. In this thesis, I outline this situation in modern thought and its problematic consequences. With a view to discerning whether selfless love and human flourishing can be re-connected, I then undertake close studies of the theologian Paul Tillich’s and the moral philosopher and novelist Iris Murdoch’s conceptualisations of the self and of love. As I will argue, Tillich’s and Murdoch’s engagement with modern thought leads them to develop accounts of the self, which correspond with understandings of love as both selfless and conducive to human flourishing. On the basis of their thought I thus argue that selfless love and human flourishing can be understood as interdependent even today.
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Books on the topic "Murdoch, Iris Religion"

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Hardy, Robert. Psychological and religious narratives in Iris Murdoch's fiction. Lewiston, N.Y: Edwin Mellen Press, 2000.

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Arnold, David Scott. Liminal readings: Forms of otherness in Melville, Joyce, and Murdoch. New York: St. Martin's Press, 1993.

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Dipple, Elizabeth. Iris Murdoch. Taylor & Francis Group, 2021.

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Iris Murdoch. Taylor & Francis Group, 2019.

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Dipple, Elizabeth. Iris Murdoch: Work for the Spirit. Taylor & Francis Group, 2019.

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Dipple, Elizabeth. Iris Murdoch: Work for the Spirit. Taylor & Francis Group, 2019.

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Iris Murdoch and the art of imagining. London: Continuum, 2008.

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Iris Murdoch and the Art of Imagining. Bloomsbury Publishing Plc, 2008.

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Iris Murdoch and the Art of Imagining. Bloomsbury Publishing Plc, 2008.

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Dipple, Elizabeth. Iris Murdoch: Work for the Spirit. Taylor & Francis Group, 2019.

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Book chapters on the topic "Murdoch, Iris Religion"

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Mulhall, Stephen. "‘All the World Must Be “Religious”’: Iris Murdoch’s Ontological Arguments." In Iris Murdoch, 23–34. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230625174_3.

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Antonaccio, Maria. "Religion and the Ubiquity of Value." In A Philosophy to Live ByEngaging Iris Murdoch, 174–201. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199855575.003.0008.

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"The Quality of Life: Comic Vision in Charles Dickens and Iris Murdoch." In Religion and the Good Life, 95–112. BRILL, 2004. http://dx.doi.org/10.1163/9789004493476_008.

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Lipscomb, Benjamin J. B. "Daughters of 1919." In The Women Are Up to Something, 50–75. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197541074.003.0003.

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This chapter traces not only commonalities in the generational experience of Mary Midgley, Philippa Foot, Elizabeth Anscombe, and Iris Murdoch, but also differences in their educations, upbringings, and relationships to organized religion. They were all children of the post-Armistice baby boom, growing up in a world profoundly shaped by the Great War, a “morbid age” preoccupied with worries about the decline and fall of Western civilization. And they all belonged to the first generation to benefit from enhanced professional opportunities and legal protections for women. The chapter recounts, among other stories, Anscombe’s intense, dramatic conversion to Catholicism, which alarmed her parents; Foot’s (Bosanquet’s) rebellion against her patrician upbringing, leading to her decision to attend Oxford; Murdoch’s idyllic childhood and “Spartan” but beloved boarding school; and Midgley’s (Scrutton’s) more relaxed school experience and early fascination with all manner of small, wild creatures.
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Rowe, Anne. "‘Onward!’1." In Iris Murdoch, 113–19. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9780746312162.003.0007.

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This final chapter identifies Murdoch’s novels as relevant to the social, religious and political issues that are dominating the second decade of the twenty-first century and evaluates her current status within the English canon. The vast amount of documentation relating to her life and work now available in the Iris Murdoch Archives at Kingston University identifies hers as one of the most extensively catalogued literary lives of the twentieth century, and this chapter illustrates some of the ways in which this fresh information is already changing perceptions of Iris Murdoch as a writer, a philosopher and a woman. It concludes by reiterating her unshakeable belief that wisdom and moral improvement would come out of intellectually distinguished thinking embodied in artistic expression, and that art, not God, was the medium by which humanity could be nudged closer to a healthy psychological state, which is also a state of moral goodness.
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Rowe, Anne. "Writing Sacraments: The Holy Atheist." In Iris Murdoch, 59–77. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9780746312162.003.0004.

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Theologically Murdoch did not subscribe to a belief in the existence of a personal God, yet claimed that everything she had written was concerned with holiness. This chapter is dedicated to what can be described as a ‘sacramental’ aspect of her novels, as it traces her engagement with various spiritual outlooks and outlines her ‘Godless theology’, in which she envisages how one can lead a religious life without the trappings of conventional faith. After outlining her personal vacillation between belief and non-belief, her concerns about the decline of religious faith in the West, especially Christianity, and her fears for the individual well-being of those who could no longer subscribe to any religious creed, it outlines the basic tenets of her Platonism and her encompassing of Buddhism into her own personal ‘neo-theology’.
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Dipple, Elizabeth. "Circularity Versus Progress in the Religious Life." In Iris Murdoch: Work for the Spirit, 242–64. Routledge, 2019. http://dx.doi.org/10.4324/9780429323409-8.

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Holland, Margaret G. "Can Fiction be Philosophy?" In The Paideia Archive: Twentieth World Congress of Philosophy, 23–30. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199821380.

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This paper examines the relation between philosophy and literature through an analysis of claims made by Martha Nussbaum regarding the contribution novels can make to moral philosophy. Perhaps her most controversial assertion is that some novels are themselves works of moral philosophy. I contrast Nussbaum’s view with that of Iris Murdoch. I discuss three claims which are fundamental to Nussbaum’s position: the relation between writing style and content; philosophy’s inadequacy in preparing agents for moral life because of its reliance on rules; and the usefulness of the moral work engaged in by readers of novels. The evaluation of these claims requires a discussion of the nature of philosophy. I find that Murdoch and Nussbaum agree on the ability of literature to contribute to moral understanding, but disagree on the issue of what philosophy is. Therefore, they disagree on the question of whether certain works of fiction are also works of philosophy. I argue that the task Nussbaum assigns philosophy is too broad. Through the use of critical and reflective methods, philosophy should examine and sort moral claims. Literary, philosophical and religious texts contribute to moral eduction; keeping them separate helps us appreciate their distinct contributions, as well as respect their distinct aims and methods. Therefore, I conclude that Nussbaum’s inclusion of certain novels in philosophy cannot be sustained.
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Rozelle-Stone, A. Rebecca. "Weil in the present and future." In Simone Weil: A Very Short Introduction, 107–18. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/actrade/9780192846969.003.0007.

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Abstract The final chapter in this short book focuses on the continuing legacy of Simone Weil, both in terms of thinkers whose ideas have been shaped by her writings (highlighting Emmanuel Levinas, Iris Murdoch, Susan Sontag, and Anne Carson) and some of the contemporary crises which could benefit from reflection on her work. Some of the current global challenges raised and indirectly addressed by Weil’s philosophy include: growing authoritarianism, political and personal violence, pseudo-religious ideologies like the prosperity gospel, neoliberal values, the mechanization and technologization of everyday life, and deepening social-economic asymmetries. These crises find their roots in an admixture of late capitalist values tinged with nationalist-religious fervour alongside a sweeping (if unconscious) nihilism that prepares the path for tyrants, violence, and destruction of communities and the world at large. In her own time, Weil diagnosed many of these present ills and identified their root causes, noting our resentment of necessary limits, our propensity towards self-centredness and void-filling, and the ways in which we create dangerously powerful idols by conferring absolute values onto what is merely relative and temporal.
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Fraser, W. Hamish. "Highlands and Northern Islands." In The Edinburgh History of Scottish Newspapers, 1850-1950, 233–58. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781399511537.003.0013.

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Despite a relatively small population, many of whom were mainly Gaelic speaking in the first half of the period, this chapter examines the very many newspapers that proliferated in the area from Inverness northwards. They reflected a variety of views, with some like the Northern Ensign, the Oban Times and John Murdoch’s The Highlander exposing the extent of Highland deprivation and calling for extensive land reform. At the other extreme Conservative landowners were behind the successful Northern Chronicle which had no truck with land reformers and highly critical of the influence of Irish land war tactics spreading with the Highlands. Other papers such as the Inverness Courier and the Ross-shire Journal were circumspect in voicing their opinions. Religious differences between Free Church and Established Church also continued to influence the policies of many Highland newspapers. The newspapers that emerged in the Orkney and Shetland Isles and in Lewis focussed on local interests while also reflecting a high level of literary among the readerships.
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