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Books on the topic 'Murdoch, Iris Religion'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 July 2024

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1

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

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2

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

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3

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

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4

Iris Murdoch. Taylor & Francis Group, 2019.

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

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

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12

Hawkins, Peter S. Language of Grace: Flannery o' Connor, Walker Percy, and Iris Murdoch - Seabury Classics. Church Publishing, Incorporated, 2004.

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13

Hawkins, Peter S. Language Of Grace: Flannery O'connor, Walker Percy, And Iris Murdoch (Seabury Classics) (Seabury Classics). Seabury Classics, 2004.

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14

The mystic way in postmodernity: Transcending theological boundaries in the writings of Iris Murdoch, Denise Levertov, and Annie Dillard. Oxford: P. Lang, 2009.

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15

Hepburn, Allan. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828570.003.0006.

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British writers at mid-century drew upon religious, more specifically Christian, material as resources for poetry, radio broadcasts, and fiction. This religious material was used as a counterweight to conceptions of states and statehood—communities that were spiritually and organically formed, rather than mandated by the welfare state. Representations of religious phenomena answer the existential question that haunted the mid-century: ‘what is a man?’ The conclusion briefly examines the representation of nuns in Sylvia Townsend Warner’s The Corner That Held Them and Iris Murdoch’s The Bell, before signing off with some speculations about the more sketchy and vedantic ideas about spirituality that took hold in the 1960s.

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16

Lazenby, Donna J. Mystical Philosophy: Transcendence and Immanence in the Works of Virginia Woolf and Iris Murdoch. Bloomsbury Publishing Plc, 2015.

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17

A Mystical Philosophy: Transcendence and Immanence in the Works of Virginia Woolf and Iris Murdoch. New York: Bloomsbury Academic, 2014.

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18

Stevenson, Leslie. Eighteen Takes on God. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190066109.001.0001.

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This is a compact introduction to a variety of conceptions of God. Part I examines eight theologies: God as an old man in the sky; as an incorporeal person; as a necessary being; as truth, goodness, and beauty; apophatic theology (beyond all words); pantheism; deism; and open theology in which God acts and changes. The discussion shows differences over whether God is a person, whether he (?) is gendered, whether he is simple, whether he changes over time, and whether he can be spoken of at all. Part II reviews five different ways of understanding language about God: instrumentalism, reductionism, postmodernism, relativism, and a Wittgensteinian view. Part III moves closer to religious experience and practice, looking at the views of Otto, Buber, Kant, Tillich, and Quakers. There are also comments and endnotes on such diverse figures as William Blake, Samuel Palmer, Feuerbach, Don Cupitt, Goethe, Kierkegaard, Iris Murdoch, Simone Weil, Abbe Louf, John Gray, and Keith Ward. There is no overall commitment to theism, atheism, or agnosticism. Instead there is a sympathetic account of various views of the divine, combined with critical questioning about their meaning and practical application. In Chapter 18 Quakerism is recommended as one good way.

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