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Journal articles on the topic 'Philosophy of natural Religion'

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Published: 11 March 2023

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1

O’Regan, Cyril. "Newman on Natural and Revealed Religion." American Catholic Philosophical Quarterly 94, no. 1 (2020): 159–86. http://dx.doi.org/10.5840/acpq20209412.

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This essay reflects on Newman’s famous analyses of natural and revealed religion and their relation in the tenth and final chapter of the Grammar of Assent. There are two lines of reflection, the first internalist, the second externalist. On the first front, the essay draws attention to how conscience plays a foundational role in Newman’s discussion of natural religion and how it helps to distinguish it from the “religion of civilization,” which Newman considers to be a rationalist substitute for the real religion. If natural religion is structurally grounded in conscience, it is historically illustrated in paganism and primitive religions to the extent to which these come to light in the modern age. Crucially, natural religion has significant content that is endorsed and recalibrated in revealed religion. It uncovers God as Judge and discloses humanity both to be under judgment and hoping for reconciliation through a mediator. The second and more externalist line of reflection draws attention to how Bishop Joseph Butler’s classic Analogy of Religion (1736) provides the basic frame for Newman’s reflection on natural and revealed religion and their relation.

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2

Crowe, Benjamin D. "Hutcheson on Natural Religion." British Journal for the History of Philosophy 19, no. 4 (July 2011): 711–40. http://dx.doi.org/10.1080/09608788.2011.583419.

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3

Kroeker, Esther Engels, and Willem Lemmens. "Is religion natural?" International Journal of Philosophy and Theology 81, no. 4 (August 7, 2020): 343–50. http://dx.doi.org/10.1080/21692327.2020.1757491.

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4

Murillo, José Ignacio. "Religión, razón y convivencia. Entrevista a Rémi Brague." Anuario Filosófico 40, no. 3 (September 18, 2018): 575–95. http://dx.doi.org/10.15581/009.40.29248.

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Prof. Brague explores in this interview the usefulness of the study of medieval thought in order to understand the problems of our time. He reflects on the different approaches to reason, politics and religion in Islam and Christianity, and the problems which derivate from the radical modern separation between society and religion. Is it correct to ascribe the casuse of social conflicts to religion or to a strong rationality? Is it possible in the long run to build a society without any religion? Why is the notion of natural law controversial in modern times? And what is the relation between natural law and the law of God, as proposed by certain religions?

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5

Hahn, Karl. "“The Mystical is Everything Speculative”." Proceedings of the American Catholic Philosophical Association 91 (2017): 93–104. http://dx.doi.org/10.5840/acpaproc2019102294.

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Hegel is a towering figure in modern philosophy, and he is interestingly a thinker for whom philosophical modernity and traditional religion are necessary partners in the pursuit of shared truth. In this paper, I use Hegel’s unique rendition on natural theology as a test-case for examining the intersection of traditional Christian religion and Idealist reason in Hegel’s philosophical modernity. Specifically, I raise the question of whether Hegel’s philosophy of religion is faithful to what philosopher William Desmond has called the “religious between,” within which God exists as superior, transcendent other to the finite human being existing in created dependence on Him. I argue that Hegel’s Lectures on the Philosophy of Religion contain a German idealist conception of natural theology that counterfeits this “between” by subordinating it to a pseudo-mystical quest for noetic union with God that obliterates what should be the irreducible difference between the human and the divine essence.

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Spiegel, Thomas J. "Is religion natural? Religion, naturalism and near-naturalism." International Journal of Philosophy and Theology 81, no. 4 (August 7, 2020): 351–68. http://dx.doi.org/10.1080/21692327.2020.1749717.

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7

Findlen, Paula, and Nicholas H. Clulee. "John Dee's Natural Philosophy: Between Science and Religion." Sixteenth Century Journal 22, no. 1 (1991): 151. http://dx.doi.org/10.2307/2542050.

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8

Papa, Stefano. "The end of all things. Kant and Cohen on religion and reason." SHS Web of Conferences 161 (2023): 05002. http://dx.doi.org/10.1051/shsconf/202316105002.

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According to Kant’s concept of natural religion, the moral concept of God consists in the coordinated aggregate of the concepts of holiness, goodness and justice. I argue that this concept can be used to define a critical account of religion’s role within the public sphere. In order to do so, I refer to Hermann Cohen’s philosophy of religion. Cohen undertakes to explicate a concept of religion as progress toward the “dominion of the good on earth”, especially in relation to Kant’s ideas of natural religion and ethical community. It is inferred that Cohen’s difference between progress in religion and religious progress opens a path to a definition of religion as pre-institution (religion without religion). The goal is to make the concept of religion distinct in the tradition of critical philosophy and its logic. I argue that the emancipatory project of Kantian public reason presupposes a set of rules defining the translation from postulates (Kant’s rational theism) to problems and assignments. Since natural religion is a pure practical concept of reason, religions are subject to moral evaluation. The latter being guided by the pragmatic maxim of overcoming logical and moral egoism, means that any community, even many communities at once (different cultures) can occasionally represent an ethical community, if not in the sense that an ethical community is constituted.

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9

Graham, Gordon. "Hume and Smith on Natural Religion." Philosophy 91, no. 3 (December 9, 2015): 345–60. http://dx.doi.org/10.1017/s003181911500056x.

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AbstractThe prominence of David Hume's Dialogues Concerning Natural Religion in contemporary philosophy of religion has led it to overshadow his other short work, The Natural History of Religion, and thus obscure the fact that the social psychology of religion was in many ways of greater interest and more widely debated among the philosophers of the Scottish Enlightenment than philosophical theology. This paper examines and compares the social psychology of religion advanced by Hume and Adam Smith. It argues that Hume's account of the psychological sources and social significance of religion is less satisfactory than Smith's.

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10

Polyakov, Andrey. "Religious philosophy of Thomas Chubb." St.Tikhons' University Review 101 (June 30, 2022): 45–56. http://dx.doi.org/10.15382/sturi2022101.45-56.

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The article presents a brief biography of the little-studied British deist Thomas Chubb (1679-1747) and a reconstruction of his ideas about capabilities of human mind. The goal of this article is to study the religious philosophy of T. Chubb that Russian studies does not distinguish from ideas of other deists. That is why the idea of the phenomenon of deism is still less clear in relation to foreign studies. The article analyzes and presents Chubbs concepts about the independence of religious truths from human perception, that are presented in «Discourse concerning Reason, with Regard to Religion and Divine Revelation» (1733) and «An Enquiry into the Ground and Foundation of Religion». The article documents that the English philosopher formulated three "author's" truths of natural religion: there is an initial difference between objects, independent of human perception; this distinction is the basis for human behavior; God made these foundations a moral rule for all people and for himself. The work identifies and analyzes the definition of the phenomenon of "deism" in Chubb's treatises, as well as an assessment of his philosophy in the context of this definition – the natural religion of reason or belief and just and sense of a Deity impressed upon the mind, and is the governing principle of a man’s-affections and actions. The correlation of the ideas of Thomas Chubb and Matthew Tindal is analyzed. At the end of the article, a brief conclusion is made about the place of T. Chubbs philosophy to deism in general. The author of this work believes that despite the absence of references to other deists by the English philosopher, the ideas of this thinker fit into their religious and philosophical system, specifically about the issue of understanding natural religion. The sources of this article are treaties «The Sufficiency of Reason in Matters of Religion, Farther Considered» (1732), «Discourse concerning Reason, with Regard to Religion and Divine Revelation» (1733), «Some reflections upon the comparative excellency and usefulness of moral and positive duties» (1733), «The true Gospel of Jesus Christ Asserted»(1741) and several other treatises.

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11

Kail, P. J. E. "UNDERSTANDING HUME'S NATURAL HISTORY OF RELIGION." Philosophical Quarterly 57, no. 227 (April 2007): 190–211. http://dx.doi.org/10.1111/j.1467-9213.2007.479.x.

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12

Graham, Gordon. "Religion, Evolution and Scottish Philosophy." Journal of Scottish Philosophy 19, no. 1 (March 2021): 75–89. http://dx.doi.org/10.3366/jsp.2021.0291.

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This paper explores developments in the defence of theism within Scottish philosophy following Hume's Dialogues and the advent of Darwinian evolutionary biology. By examining the writings of two nineteenth-century Scottish philosophers, it aims to show that far from Darwinian biology completing Hume's destruction of natural theology, it prompted a new direction for the defence of philosophical theism. Henry Calderwood and Andrew Seth Pringle-Pattison occupied, respectively, the Chairs of Moral Philosophy and Logic and Metaphysics at the University of Edinburgh in the late nineteenth century. Their books reveal that the challenge of articulating new grounds for philosophical theism was not motivated by a conservative desire to see off a new intellectual threat, but by a desire for a proper understanding of evolutionary biology.

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13

Dear, Peter. "Religion, science and natural philosophy: thoughts on Cunningham's thesis." Studies in History and Philosophy of Science Part A 32, no. 2 (June 2001): 377–86. http://dx.doi.org/10.1016/s0039-3681(01)00003-6.

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14

Reeves, Josh A. "The Field of Science and Religion as Natural Philosophy." Theology and Science 6, no. 4 (November 2008): 403–19. http://dx.doi.org/10.1080/14746700802396114.

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15

Leduc, Christian. "Reimarus sur la religion naturelle, la causalité finale et le mécanisme. Reimarus über die natürliche Religion, Finalkausalität und Mechanismus." Studia Leibnitiana 50, no. 1 (2018): 105. http://dx.doi.org/10.25162/sl-2018-0008.

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16

Russell, Paul. "Skepticism and Natural Religion in Hume's Treatise." Journal of the History of Ideas 49, no. 2 (April 1988): 247. http://dx.doi.org/10.2307/2709499.

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17

Sosis, Richard. "Four advantages of a systemic approach to the study of religion." Archive for the Psychology of Religion 42, no. 1 (February 29, 2020): 142–57. http://dx.doi.org/10.1177/0084672420905019.

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There has been increasing interest in the evolutionary study of religion, but perfunctory fractionalization has limited our ability to explain how and why religion evolved, evaluate religion’s current adaptive value, and assess its role in contemporary decision-making. To move beyond piecemeal analyses of religion, I have recently offered an integrative evolutionary framework that approaches religions as adaptive systems. I argue that religions are an adaptive complex of traits consisting of cognitive, neurological, affective, behavioral, and developmental features that are organized into a self-regulating feedback system. Here I explore four advantages of this systemic approach to religion: it avoids definitional problems that have plagued the study of religion, affords a contextual understanding of religious belief, informs current debates within the evolutionary study of religion, and provides links to both the natural sciences and humanities. I argue that the systemic approach offers the strongest potential for real progress and broad application of evolutionary theory to the study of religion.

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18

Stefaniuk, Tomasz. "Natural Religion and Criticism on Relevation in Matthew Tindal’s Philosophy." Kultura i Wartości 15 (March 25, 2016): 67. http://dx.doi.org/10.17951/kw.2015.15.67.

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19

Lingier, Hannah. "Hume’s Dialogues: a natural explanation of natural religion?" International Journal of Philosophy and Theology 82, no. 3 (May 27, 2021): 233–48. http://dx.doi.org/10.1080/21692327.2021.2014938.

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20

Burns, William, and Alan Cromartie. "Sir Matthew Hale 1609-1676: Law, Religion, and Natural Philosophy." Sixteenth Century Journal 27, no. 3 (1996): 825. http://dx.doi.org/10.2307/2544039.

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21

Brooks, Christopher, and Alan Cromartie. "Sir Matthew Hall 1609-1676: Law, Religion and Natural Philosophy." American Journal of Legal History 42, no. 1 (January 1998): 82. http://dx.doi.org/10.2307/846020.

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Jr., James S. Hart, and Alan Cromartie. "Sir Matthew Hale 1609-1676: Law, Religion and Natural Philosophy." American Historical Review 102, no. 1 (February 1997): 101. http://dx.doi.org/10.2307/2171289.

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23

Lucci, Diego. "Judaism and Natural Religion in the Philosophy of William Wollaston." Journal for Eighteenth-Century Studies 30, no. 3 (October 1, 2008): 363–87. http://dx.doi.org/10.1111/j.1754-0208.2007.tb00340.x.

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24

Tiel, Jeffrey R. "A Pyrrhonist Interpretation of Hume'sDialogues Concerning Natural Religion." Southern Journal of Philosophy 34, no. 2 (June 1996): 257–71. http://dx.doi.org/10.1111/j.2041-6962.1996.tb00789.x.

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25

Torre, Michael D. "What Is the Philosophy of Religion?: A Thomistic Account." Religions 14, no. 2 (February 14, 2023): 253. http://dx.doi.org/10.3390/rel14020253.

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The article seeks to address and answer two questions: “What is Religion?” and “What is the Philosophy of Religion”? It gives a definition of the first and defends it. It places its arguments on the second in relation to a number of current textbooks on the subject, indicating that its views accord with commonly-recognized concerns, but that these deserve to be ordered a certain way. Specifically, it argues that the whole subject should rightly be divided into two parts (each with proper sub-sections): “Natural Theology” (or God as the Fullness and First Cause of Being) and the “Philosophy of Religion” (or God as Final End and Blessedness). This latter part deals with questions such as the relation of morality and religion, the definition of religion, and religious diversity, and ends with the study of the credibility of religion. For, it argues, the end of metaphysics as classically presented itself requires going beyond it to ask whether there is any credible Way to the natural human goal of being entirely happy or perfected. By rights, then, philosophy ends in seeking whether there is a credible true faith (or several), although committing to any one takes one beyond philosophy’s proper limits.

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26

Prakash, Gyan. "The Path of a Saint: Buddhaghosa’s Argument for Sustainable Development." Problemy Ekorozwoju 15, no. 2 (July 1, 2020): 205–9. http://dx.doi.org/10.35784/pe.2020.2.20.

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A philosophical investigation of sustainable development has much to contribute to the study of philosophy of religion because religion has significant effect on human behavior. In Indian philosophy, to be precise, early Buddhist Philosophy argues for individual suffering and it’s solution. Notwithstanding, there is an argument that Buddhist philosophy does not motivate an individual to make efforts for sustainable development or preservation of natural resources. Therefore, one cannot contemplate the problem of sustainable development under early Buddhist philosophical framework. To refute this view, I have attempted to analyze Buddhaghosa’s notion of virtue. In this paper, I have argued that, there is a significant implication of the study of virtue for the area of sustainable development. This, consequentially, imparts significance to the balanced consumption of natural resources and balanced consumption of natural resources is vital for sustainable development.

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27

Hamafaraj, Nawzad Jamal. "The Problem of Religion in the Political Philosophy of 'Thomas Hobbes'." Journal of University of Raparin 9, no. 5 (December 29, 2022): 588–601. http://dx.doi.org/10.26750/vol(9).no(5).paper28.

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Since the name 'Hobbes' in one way or another, associated with political philosophy and the problem of power in particular, rarely comes to mind, he focused on 'religion' as a sensitive and crucial subject in political matters. The prevailing view is that it deals with the issue of power in the first place. However, if we look closely at his texts, we find a major component in his philosophical thought, which is; 'Religion'. Religion as an epistemological problem and as a political problem cannot be overcome without solving it in the political space. Because wars and political instability are often due to rivalries and conflict between religious sects and internal wars, Hobbes believes that the radical solution is based on a new organization of the relationship of religion to power. Rarely did researchers analyze the concept of religion, the motives of religiosity and its relationship to power and knowledge. Therefore, the research answers the following question: Are Hobbes' criticisms of religion and its call for absolute power, the ultimate goal and ultimate end of it? or the end is; Coexistence between religions and sects and political and social stability? From here, the research tries to prove: that his criticisms of the sects and religious rivalries were for that goal. The mental assumption of instability and chaos, which he calls the 'natural state', and the transition from a state of 'war of all against all' to stability can only take place through a social contract that guarantees coexistence and ensures that 'power' is delegated to a higher authority only. Absolute power is a means, not an end in itself. So, the coexistence between the different components of society under one roof is the framework that guides Hobbes' thought. Key words: Aristotle, religion, opposition to authorities, stability, politics.

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FAZIO, Giovanni, and Rosanna CALLIPARI. "THEOLOGY, PHILOSOPHY AND RELIGION REVISIT THE SHROUD IMAGE FORMATION BY RADIATIVE PROCESSES." Icoana Credintei 8, no. 15 (January 27, 2022): 34–41. http://dx.doi.org/10.26520/icoana.2022.15.8.34-41.

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For some decades several scientists have claimed the formation of the Shroud body image by the radiative hypotheses. These proposals have as a start the emission, by the corpse wrapped in the burial linen, of proton or electromagnetic radiation with the wavelengths of the far ultraviolet. From a theological point of view, these hypotheses must be discarded. In fact, the above proposal foresees a transcendental beginning, followed in compliance with the natural laws, hoping to find a result that justifies their initial hypothesis. The Miracles are done only by God, the Omnipotent. Also for Thomas Aquinas, a Doctor of the Church, the Divine intervention is instant. Therefore a description of these transcendental events, step by step, it is impossible. In line with Theology there is also the Ockham’s thought. It is not a physical law but a philosophical razor that still enjoys great consideration in the scientific world. Used in the case of Shroud Body Image Formation, the “Ockham’s razor” does not agree with the radiative hypotheses. The same occurs with the Religion. In fact, reading The Gospels, The Act of Apostles and The Letter, we must accept the initial absence of image.

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29

Cormack, Lesley B. "John Dee's Natural Philosophy: Between Science and Religion. Nicholas H. Clulee." Isis 82, no. 1 (March 1991): 134–35. http://dx.doi.org/10.1086/355677.

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30

Dessy, Valeria. "Building Religion through Dialogue: David Hume in Conversation with Twentieth-Century Philosophy of Dialogue." Religions 13, no. 3 (March 2, 2022): 210. http://dx.doi.org/10.3390/rel13030210.

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The final part of David Hume’s Dialogues concerning Natural Religion has often left Hume’s readers perplexed. After a long and articulate debate between Philo, the skeptic, and Cleanthes, the theistic philosopher, the reader would expect the victory of Philo, whom many considered to be Hume’s spokesperson. Surprisingly, the book ends with the victory of Cleanthes. Keith Yandell suggested that none of these personages represented Hume, and that Philo’s change of mind was a “change of perspective”, epistemologically grounded in the concept of “propensities”, which Hume presented in The Natural History of Religion. In this article, I build on Yandell’s analysis and explore the dialogical dynamic of Hume’s work with the use of the twentieth-century philosophy of dialogue. I first focus on Michael Bakhtin’s analysis of Fyodor Dostoevsky’s books and show that, as in Bakhtin’s analysis, Hume does not orient the plurality of voices based on a pre-made understanding of reality. I then bring Hume into conversation with Martin Buber, especially regarding their epistemological standpoint. The aim of the article is to show the relevance of Hume’s thought for our contemporary philosophy of dialogue.

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31

FALKENSTEIN, LORNE. "Hume's project in ‘The natural history of religion’." Religious Studies 39, no. 1 (March 2003): 1–21. http://dx.doi.org/10.1017/s0034412502006315.

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There are good reasons to think that at least a part of Hume's project in the ‘The natural history of religion’ was to buttress a philosophical critique of the reasonableness of religious belief undertaken in other works, and to attack a fundamentalist account of the history of religion and the foundations of morality. But there are also problems with supposing that Hume intended to achieve either of these goals. I argue that two problems in particular – accounting for Hume's neglect of revelation, and accounting for his remarks on the ‘invincibility’ of the reasons for ‘genuine theism’ – can only be resolved by recognizing that Hume's purposes in ‘The natural history’ were not fundamentally critical. If I am right, Hume's purpose was mainly to explain why ‘false’ or ‘adulterate’ forms of religious belief are so widespread and so influential.

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32

Skolits, Wes. "A natural history of natural theology: The cognitive science of theology and philosophy of religion." Philosophical Psychology 30, no. 6 (July 10, 2017): 849–53. http://dx.doi.org/10.1080/09515089.2017.1320371.

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33

CRIMMINS, TIMOTHY. "UNIVERSAL AND PROFANE: THE HISTORIOGRAPHICAL CONSEQUENCES OF NATURAL RELIGION." History and Theory 59, no. 2 (June 2020): 227–54. http://dx.doi.org/10.1111/hith.12156.

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34

Stępień, Katarzyna. "Wolność – religia – wolność religijna." Seminare. Poszukiwania naukowe 2021(42), no. 2 (June 30, 2021): 51–62. http://dx.doi.org/10.21852/sem.2021.2.05.

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The article points to a voluntary tendency in the history of philosophy, which is the theoretical justification for the phenomenon of the absolutisation of freedom. This phenomenon also occurs in practical life, where freedom is no longer understood as freedom to truth and goodness and within the limits of natural law, but as negative freedom. The absence of natural limitations to human freedom leads to its absolutisation and permissiveness, and consequently to attempts by the state and the law to limit it, which leads to its negation. However, the conflict between freedom and nature, nature and culture, freedom and law is illusive. The article points out the ontic basis of human freedom, a synthesis of the freedom and religion in the form of religious freedom, threats to freedom and religion from atheism, fideism, sentimentalism and individualism. The data to defense against the reduction of freedom and religion are from realistic philosophy, showing the rational and objective character of freedom and religion.

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Baldick, Julian. "Islam and the Religions of Iran in the Encyclopedia of Religion." Religious Studies 24, no. 1 (March 1988): 47–56. http://dx.doi.org/10.1017/s0034412500001219.

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In the Encyclopedia of Religion the articles on Islam and the religions of Iran prompt very different reactions. On the Islamic side a third are good, a third bad, and the rest either of indifferent quality or merely straightforward, as is natural in a work of reference. But not only are the bad articles extremely misleading: they are cast in a framework which cannot fail to produce a seriously distorted overall perspective. For the religions of Iran, however, we are given an admirable series of contributions by Gherardo Gnoli, and it is a great pleasure for a British reader to find, in English, a balanced summary of the results of recent Continental scholarship in this field.

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36

Hutton, Sarah. "From Cudworth to Hume: Cambridge Platonism and the Scottish Enlightenment." Canadian Journal of Philosophy 42, S1 (February 2012): 8–26. http://dx.doi.org/10.1080/00455091.2012.981009.

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This paper argues that the Cambridge Platonists had stronger philosophical links to Scottish moral philosophy than the received history allows. Building on the work of Michael Gill who has demonstrated links between ethical thought of More, Cudworth and Smith and moral sentimentalism, I outline some links between the Cambridge Platonists and Scottish thinkers in both the seventeenth century (e.g., James Nairn, Henry Scougal) and the eighteenth century (e.g., Smith, Blair, Stewart). I then discuss Hume's knowledge of Cudworth, in Enquiry concerning the Principles of Morals, Enquiry concerning Human Understanding, The Natural History of Religion and Dialogues concerning Natural Religion.

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Blair, Ann. "Tradition and Innovation in Early Modern Natural Philosophy: Jean Bodin and Jean-Cecile Frey." Perspectives on Science 2, no. 4 (1994): 428–54. http://dx.doi.org/10.1162/posc_a_00468.

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Traditional natural philosophy with its bookish methods and basic indebtedness to Aristotle harbored innovations of many different kinds in the late Renaissance. I compare the modes of innovation and of adherence to tradition in the Universae naturae theatrum (1596) of Jean Bodin, who worked outside the university although his work was cited by German professors, and in the university teaching of Jean-Cecile Frey (active in Paris 1618–31). I argue that authorial self-presentation and ideas about the proper relation of philosophy and religion played crucial roles in making innovations palatable or not in different university contexts.

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38

Doroshin, I. A. "Perspective Study Fundamentalism in Social Philosophy and Species Group Features." Izvestiya of Saratov University. Philosophy. Psychology. Pedagogy 13, no. 2 (2013): 16–21. http://dx.doi.org/10.18500/1819-7671-2013-13-2-16-21.

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The article is devoted to the specifics of the study of fundamentalism in social philosophy. Particular attention is given to the demarcation of religious communities in social philosophy with respect to this problem of definition of fundamentalism. To describe the dynamics of change - extremely ductile phenomenon – religious fundamentalism – requires selection of species traits groups. Comparative analysis leads us to the effect of «new religions» or «religion of the New Age». Fundamentalist groups have similarities to the «Religion» New Age. It does not really matter: whether they are designed as a real or virtual project, whether they are artificial or socio-natural origin. One of the most interesting forms of fundamentalism is Islamism (not Islam), the study of which is complicated by the fact that the social image of Islam is sufficiently demonized extremists. Islamism is part of the apocalyptic scenarios. Thus, Islamism is one of ideologies and functionally comparable to similar systems. Another important point in the study is the inability to comprehend the present Muslim modernity from the standpoint of Western mental history. Approval of the secular Muslim identity as one of many Muslim identities, not been studied in most works on Islam.

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39

Lingier, Hannah. "Religion in context: History and Policy in Hume's Natural History of Religion." Journal of Scottish Philosophy 20, no. 1 (March 2022): 41–54. http://dx.doi.org/10.3366/jsp.2022.0319.

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Hume's Natural History of Religion is generally regarded as a reductionist project, in which religion is traced to its universal natural roots in the passions and imagination. This interpretation neglects: (1) Hume's view that humankind is social by nature, which implies that any naturalist explanation of religion cannot appeal to facts about individual minds alone, and (2) Hume's interest in religion as it concerns religion's effects on morality and society, effects that occur within socio-historical contexts. Religion is generated out of universal propensities, in response to the particular needs and values of communities. Both these aspects are relevant for religious policy. Hume's naturalist approach helps explain problems that attend religion, but questions about how to address these problems as they arise in particular cultures can be answered only in context. The salutary effects of toleration, for example, are not guaranteed at all times and places. The Natural History nevertheless urges the reader towards a tolerant mindset by exposing religion's universality as well as its diversity, and the moral importance of acknowledging both.

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40

Martin, Julian. "Sir Matthew Hale, 1609-1676: Law, Religion, and Natural Philosophy. Alan Cromartie." Isis 87, no. 2 (June 1996): 356–57. http://dx.doi.org/10.1086/357519.

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41

M. Jamie Ferreira. "A Religion Without Talking: Religious Belief and Natural Belief in Hume's Philosophy of Religion (review)." Hume Studies 21, no. 1 (1995): 140–42. http://dx.doi.org/10.1353/hms.2011.0134.

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42

Willis, Andre C. "The Potential Use-Value of Hume's ‘True Religion’." Journal of Scottish Philosophy 13, no. 1 (March 2015): 1–15. http://dx.doi.org/10.3366/jsp.2015.0078.

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Many hold that Hume was an atheist, that he despised the church, and that he was a devastating critic of religion. One cannot deny, however, the references to ‘true religion’ in his work, his sometimes seemingly favorable references to Deity, his call for religion in ‘every civilized community’, and his sense of (what has come to be known as) ‘natural belief’. The following essay describes a speculative Humean ‘true religion’ and discusses its potential use-value for contemporary philosophy of religion. It begins, anecdotally, with a description of Hume's happiness in France, which I attribute to the fact that Hume was not taken to be an atheist by the French reading public. The main argument is that while Hume was critical of ‘vulgar’ and ‘popular’ religion, his philosophical position did not deny our habit to accept a genuine theism that could, if informed by the calm passions, serve to ‘purify our hearts’ and bond us more closely together. Reconceiving Hume's ‘true religion’ in this way allows his insights to be used to support constructive efforts in the philosophy of religion. I conclude with a description of how this might work in light of three debates in religious studies and the philosophy of religion.

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Armstrong, Sean. "The Devil, Superstition, and the Fragmentation of Magic." Renaissance and Reformation 37, no. 2 (September 8, 2014): 49–80. http://dx.doi.org/10.33137/rr.v37i2.21810.

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Using mostly English sources of the witch hunt era, this article demonstrates that the “fragmentation of Renaissance occultism” argued by John Henry and others involved redefining the term “superstition.” At the start of the witch hunt era, superstition was the antonym to religion; by the 1620s, when the witch hunt peaked, Francis Bacon was presenting his new philosophy as the antonym to superstition and its twin idolatry. This change in the signification of superstition was causally linked to the devil, who was both master and goal of all superstition and idolatry. Superstition was redefined and the devil was rethought as aspects of the same process, as critics of the witch hunt concluded that it was superstition to believe the devil could affect the natural order. The early stages of this redefinition drew on a concept from early classical natural philosophy that has been labelled “double determination” by G. E. R. Lloyd. Eventually the expanded concept of superstition became the counterfoil to the new philosophy. Employant principalement des sources de la période de la chasse aux sorcières, cet article démontre que la « fragmentation de l’occultisme de la Renaissance », soutenu par John Henry et d’autres, impliquait une redéfinition du terme « superstition ». Au début de la période de la chasse aux sorcières, superstition était antonyme de religion. Dès les années 1620, au summum de la chasse aux sorcières, Francis Bacon présentait sa nouvelle philosophie comme l’antonyme de la superstition et de l’idolâtrie qui lui associée. Ce changement dans la signification de la superstition était lié au diable, qui était à la fois maître et objectif de toute superstition et idolâtrie. La superstition est redéfinie et le diable repensé comme aspects du même processus, les critiques de la chasse aux sorcières ayant conclu qu’il était superstitieux de croire que le diable pouvait influencer l’ordre naturel. Les premières étapes de cette redéfinition s’inspiraient d’un concept de la philosophie naturelle antique intitulée « double determination » par G. E. R. Lloyd. Finalement, le concept élargi de superstition est devenu la souche de la nouvelle philosophie.

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Sukhov, A. D. "The Interconnections between Russian Philosophy and Other Realms of Public Consciousness." Russian Journal of Philosophical Sciences, no. 8 (November 28, 2018): 108–24. http://dx.doi.org/10.30727/0235-1188-2018-8-108-124.

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Among the characteristic features of Russian philosophy, there is its openness and connections with other realms of public consciousness. In the Middle Ages Orthodox religion (i.e. theology as theoretical part of it) was trying to take over the main functions of Russian philosophy. Philosophy was not just under the aegis of religion, as it was in Western Europe and Byzantium, but in its depths. Active philosophical life manifested itself under non-philosophical covers. Russian literature also is involved in philosophy. A plenty of a philosophical writers could doubtlessly be called great. They are: Nikolai Gogol, Fyodor Dostoevsky, Leo Tolstoy, etc. The things that each of them has brought into philosophy are very different in size and direction. As a result of the openness of Russian philosophy appears a unique ideological element which borders on natural science. This element was philosophical on its nature, but it had a strong and sound ties with natural science. No less important for Russian philosophy its connection with historical science. Philosophical ideas and categories are involved in the study of historical events and processes. Historical science, enriched with philosophy, does not remain extraneous to it. Philosophical historians also influenced different sections of philosophy: philosophy of history, social and political philosophy, philosophy of religion, philosophical anthropology… Russian philosophy penetrated into other spheres – music, painting, etc., where it was represented by quite significant figures, in particular – Alexander Scriabin, Nikolay Roerich. The philosophical views of Scriabin and Roerich were not limited to the framework of their theoretical, philosophical constructions. Artistic intuition embodied these constructions in the creation of art. Nowadays contacts of Russian philosophy in its various manifestations with other areas of intelligence also do not lose their attractiveness.

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Jones, Peter. "A Dissertation on the Passions (and) The Natural History of Religion." British Journal for the History of Philosophy 17, no. 2 (April 2009): 432–35. http://dx.doi.org/10.1080/09608780902763626.

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Penelhum, Terence. "Hume’s atheism and the role of Cleanthes." Canadian Journal of Philosophy 42, S1 (February 2012): 206–11. http://dx.doi.org/10.1080/00455091.2012.981031.

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This is a reply to Willem Lemmens’ discussion of my interpretation of the Dialogues on Natural Religion in my 2000 collection Themes from Hume: Self, Will, Religion. I use Lemmens’ careful textual analysis to clarify my considered position and to further the reading of Part 12 of the Dialogues.

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DOLE, ANDREW. "Schleiermacher and Otto on religion." Religious Studies 40, no. 4 (October 26, 2004): 389–413. http://dx.doi.org/10.1017/s0034412504007036.

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Rudolf Otto is often spoken of as continuing the tradition of reflection on the nature of religion inaugurated by Schleiermacher. I argue that, on the contrary, there are important differences between Schleiermacher's and Otto's accounts of religion. Otto opposed naturalistic analyses of religion which threatened Christianity's claims to truth, and saw Schleiermacher as providing insufficient resources for resisting such analyses. Otto's grounding of his own religious epistemology in the work of Jakob Friedrich Fries provided him with an explicitly supernatural ‘religious a priori’, and thus provided a universal legitimating ground for religion which resists naturalistic analysis. Schleiermacher, in contrast, explicitly ruled out the sort of ‘experience of the holy’ postulated by Otto by denying both the ‘givenness’ of God in experience and supernatural intervention in the natural order. Further, Schleiermacher's appreciation of humanity's embeddedness within ‘the system of nature’ led him to embrace the view that religion, like any natural phenomenon, is an appropriate subject for scientific investigation.

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Leaman, Oliver. "Philosophy vs. Mysticism: an Islamic Controversy." Royal Institute of Philosophy Supplement 32 (March 1992): 177–87. http://dx.doi.org/10.1017/s1358246100005725.

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Islamic philosophy makes a sharp distinction between different categories of believers. Some, and indeed most, believers follow Islam in an unquestioning and natural manner. They adhere to the legal requirements of the religion, carry out the basic rules concerning worship, pilgrimage, charity and so on, and generally behave as orthodox and devout Muslims. Some are more devout than others, and some occasionally behave in ways reprehensible to the teachings of Islam, but on the whole for the ordinary believer Islam presents no serious theoretical problems. There may well be practical problems in reconciling what they wish to do with what Islam instructs them to do, but this for most people is not something which leads them to question their faith as such. It merely leads them to wonder how to reconcile in a practical way the rival demands of religion and their personal wishes.

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GREEN, ADAM. "Power, other-worldliness, and the extended mind." Religious Studies 56, no. 3 (September 25, 2018): 370–89. http://dx.doi.org/10.1017/s0034412518000549.

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AbstractIn this article, I use the extended mind literature to elucidate religious phenomena that are normally left well outside the purview of analytic philosophy of religion. I show that the extended mind literature casts light on how the potential relationships of the ordinary believer to extra-natural power dictate cross-culturally re-occurring ways of structuring religious praxis. This application of the extended mind illuminates a diverse but subtly interconnected set of religious phenomena, from the cross-cultural appeal of magic as a negative category to the role of other-worldliness in the major world religions.

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Launonen, Lari. "The Naturalness of Religion: What It Means and Why It Matters." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 1 (February 26, 2018): 84–102. http://dx.doi.org/10.1515/nzsth-2018-0005.

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Summary“Religion is natural” has become a common thesis in Cognitive Science of Religion (CSR). The claim, however, is often ambiguous. This paper seeks to clarify and evaluate the naturalness of religion thesis that flows from CSR theories pointing to the optimal compatibility between recurrent religious concepts and the ordinary operations of the human mind. For the naturalness thesis to be scientifically valid, some criteria for naturalness are needed. Robert McCauley has suggested four typical marks for natural cognitive systems, but his account suffers from the inability to point to any causal operations in human development responsible for the naturalness of religion. Even if naturalness is a problematic concept, the science behind it may nevertheless carry interesting implications. First, since Christian theologians have traditionally viewed man as naturally religious, CSR offers new material for theological considerations. Second, it may also help us make predictions about the future of religion. Third, it has been argued that the naturalness thesis offers support for freedom of religion.

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