Relevant bibliographies by topics / Theism

Academic literature on the topic 'Theism'

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Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Theism"

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Lougheed, Kirk. "Anti-Theism, Pro-Theism, and Gratuitous Evil." Philosophia Christi 21, no. 2 (2019): 355–69. http://dx.doi.org/10.5840/pc201921232.

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Ebrahim Azadegan recently argues that personal anti-theism, the view that it’s rational for a particular individual to prefer that God not exist, is a form of gratuitous evil. He justifies this evil by arguing that the anti-theist is uniquely positioned to bargain, implore, and plea to God. I argue that Azadegan faces a paradox. Once the anti-theist recognizes that God plus anti-theism makes the world better, she should convert to pro-theism. But then there can be no reflective anti-theists who could add value to the world. Ignorance is a requirement of the anti-theist who can offer these unique goods.
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RHODA, ALAN R. "Generic open theism and some varieties thereof." Religious Studies 44, no. 2 (May 2, 2008): 225–34. http://dx.doi.org/10.1017/s0034412508009438.

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AbstractThe goal of this paper is to facilitate ongoing dialogue between open and non-open theists. First, I try to make precise what open theism is by distinguishing the core commitments of the position from other secondary and optional commitments. The result is a characterization of ‘generic open theism’, the minimal set of commitments that any open theist, qua open theist, must affirm. Second, within the framework of generic open theism, I distinguish three important variants and discuss challenges distinctive to each. The significance of this approach is that it helps avoid conflating arguments bearing on specific versions of open theism with arguments pertaining to open theism simpliciter.
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Dumsday, Travis. "Is Palamism a Form of Classical Theism, Theistic Personalism, Panentheism, or What? Some Conceptual Clarification for Analytic Philosophers." Philosophy of Religion: Analytic Researches 5, no. 2 (2021): 27–40. http://dx.doi.org/10.21146/2587-683x-2021-5-2-27-40.

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The precise understanding of “classical theism” varies somewhat within analytic philosophy of religion. Sometimes it is understood as something like a synonym for generic Christian theism (in contrast to deism or pantheism or the theisms of other world religions). Alternatively, the label is often understood by reference to a specific understanding of the doctrine of divine simplicity (namely that promulgated by such figures as Augustine, Anselm, and Aquinas) and the larger conception of God which flows from it. The latter usage of the label is quite common within the recent literature, such that classical theism in this sense is viewed as competing with other prominent ways of conceptualizing Christian theism, notably panentheism, theistic personalism, and open theism. Where does the Palamite understanding of God (normative within Eastern Orthodox theology) fall within a contemporary taxonomy of Christian theisms? I seek to answer this question. By way of a literature review consulting representative contemporary sources on the various alternative theisms plus Palamism, I clarify the distinctive commitments of each position and draw out their assorted conceptual relationships and interconnections. I then go on to suggest that Palamism is uniquely well-situated to function as a bridge-builder and corrective force within the current literature, capable of dialoguing productively with the aforementioned range of Christian theisms.
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LEECH, DAVID, and AKU VISALA. "The cognitive science of religion: a modified theist response." Religious Studies 47, no. 3 (July 12, 2010): 301–16. http://dx.doi.org/10.1017/s0034412510000302.

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AbstractCritics of religion have recently claimed that the natural explanation of religious-belief formation offered by the Cognitive Science of Religion (CSR) is incompatible with theism. Defenders of theism have in turn responded to these claims by arguing for the compatibility of the CSR account with theism. In this paper we propose a modified defence of the compatibility of the CSR account with theism which supplements extant theistic arguments by drawing out the implications of certain points about the nature of CSR explanation which have so far been left relatively unexploited. In developing this defence, we argue that extant atheistic and theistic readings of the CSR can be understood as accepting certain presuppositions, especially about the relative centrality of the CSR account in explaining religious belief, which, we argue, would be detrimental to the theist case were they actually intended, and which should be clearly rejected. We suggest that the theist should argue explicitly from the nature of CSR explanation to its compatibility with theism.
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Law, Stephen. "Skeptical theism and Skepticism About the External World and Past." Royal Institute of Philosophy Supplement 81 (October 2017): 55–70. http://dx.doi.org/10.1017/s1358246117000285.

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AbstractSkeptical theism is a popular - if not universally theistically endorsed - response to the evidential problem of evil. Skeptical theists question how we can be in a position to know God lacks God-justifying reason to allow the evils we observe. In this paper I examine a criticism of skeptical theism: that the skeptical theists skepticism re divine reasons entails that, similarly, we cannot know God lacks God-justifying reason to deceive us about the external world and the past. This in turn seems to supply us with a defeater for all our beliefs regarding the external world and past? Critics argue that either the skeptical theist abandon their skeptical theism, thereby resurrecting the evidential argument from evil, or else they must embrace seemingly absurd skeptical consequences, including skepticism about the external world and past. I look at various skeptical theist responses to this critique and find them all wanting.
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Mullins, R. T. "The Problem of Arbitrary Creation for Impassibility." Open Theology 6, no. 1 (July 18, 2020): 392–406. http://dx.doi.org/10.1515/opth-2020-0110.

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AbstractThere is a particular question that has plagued classical Christian theism over the centuries. What reason could God have for creating a universe? In this article, I shall articulate the unique claims of classical theism that other rival models of God lack. I shall argue that classical theism’s unique commitments entail that God cannot create the universe for a reason. Thus, any nonclassical model of God can claim to have the advantage over classical theism because they can affirm that God creates the universe for a reason. In Section 1, I shall articulate classical theism. In Section 2, I shall lay the groundwork for the debate by explaining what a reason is and what a creation is. In Section 3, I shall argue that a classical theist cannot affirm that God creates the universe for a reason, thus conflicting with God’s perfect rationality.
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McNabb, Tyler Dalton, and Michael DeVito. "Cognitive Science of Religion and Classical Theism: A Synthesis." Religions 13, no. 1 (December 28, 2021): 24. http://dx.doi.org/10.3390/rel13010024.

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Launonen and Mullins argue that if Classical Theism is true, human cognition is likely not theism-tracking, at least, given what we know from cognitive science of religion. In this essay, we develop a model for how classical theists can make sense of the findings from cognitive science, without abandoning their Classical Theist commitments. We also provide an argument for how our model aligns well with the Christian doctrine of general revelation.
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DePoe, John M. "Skeptical Theism and the Problem of Moral Skepticism." Philosophia Christi 24, no. 2 (2022): 257–69. http://dx.doi.org/10.5840/pc202224222.

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One objection to skeptical theism is that it implies radical moral skepticism. Humans cannot make any moral judgments on this view because of their ignorance of the inaccessible divine knowledge that is called upon to explain the existence of apparently gratuitous evil. In answering this objection, I propose two important moves for skeptical theists. First, skeptical theists should be positive skeptical theists (the existence of God positively implies the appearance of gratuitous evil), rather than negative skeptical theists (the appearance of gratuitous evil is probabilistically inscrutable given theism). Second, the skeptical theist can affirm a model of divine transcendence whereby the unknown divine moral knowledge is continuous with human moral knowledge. These two moves, I contend, assist in saving skeptical theism from accusations of radical moral skepticism.
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Dombrowski, Daniel A. "Neoclassical Theism as Inherently Dialogical." Religions 13, no. 6 (June 8, 2022): 529. http://dx.doi.org/10.3390/rel13060529.

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The position usually called “process theism” is seldom called this by one of its most important defenders, Charles Hartshorne. The label he typically uses is “neoclassical theism”. It is important to notice that these two designations are not equivalent. To speak of process theism is to accentuate the differences between this metaphysical view and an opposing metaphysical stance, that of traditional or substantialist theism. By way of contrast, to speak of neoclassical theism is not to accentuate differences but rather the inclusion of one metaphysical tradition within another. That is, the neoclassical theism of Hartshorne (along with that of A.N. Whitehead, John Cobb, and David Ray Griffin, et al.) is both “neo” and “classical”. The compatibility between the best insights of classical theism and the best in neoclassical theism is evidenced in Hartshorne’s startling claim that he learned almost as much from St. Thomas Aquinas as he did from Whitehead! Although Hartshorne spent a good deal of his career pointing out that classical theism was shipwrecked on certain rocks of contradiction (neo), Thomas, more than anyone else, has provided us with an admirable chart showing the location of the rocks (classical). Three different topics will be emphasized in my defense of the thesis that “process theism” tends to be a polemical designation, in contrast to the more irenic “neoclassical theism”. The first of these is the contrast between monopolar and dipolar metaphysics. In the divine case, the neoclassical theist emphasizes the claim that, in partial contrast to the classical theistic God who does not in any way change, God always changes, and both of these words are important. The second topic is the commonplace in “process” thought that one of the most important passages in the history of metaphysical writing is in Plato’s Sophist (247e), where it is suggested that being is power or dynamis, specifically the power, however slight, both to affect other beings and to be affected by them. The third topic is Whiteheadian prehension, wherein a metaphysical thinker in the present can literally grasp and include the best insights from previous metaphysical traditions and partially transform them by bringing them into a larger whole.
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Kozlova, Tatyana Aleksandrovna. "Psychological intention in European theism of the XIX century." Философская мысль, no. 4 (April 2020): 14–23. http://dx.doi.org/10.25136/2409-8728.2020.4.32437.

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The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.
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Dissertations / Theses on the topic "Theism"

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Waggoner, Robert L. "Biblical theism vs. secular humanism a class to train theists to confront humanism /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Chernikov, Dmitry A. "The Question of Subjective Immortality: A Comparison and Contrast of Process Theism with Classical Theism." [Kent, Ohio] : Kent State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1236872783.

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Thesis (M.A.)--Kent State University, 2009.
Title from PDF t.p. (viewed Oct. 5, 2009 ) Advisor: David Odell-Scott. Keywords: Whitehead; Hartshorne; Thomas Aquinas; mises; process theism; immortality Includes bibliographical references (p. 67)
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Baird, James Oscar. "Human rationality as evidence for theism." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316715.

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Donnelly, Matthew P. "A critical evaluation of freewill theism." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Adams, Sarah Nicola. "Theism & the metaphysics of modality." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/11178/.

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Much cutting-edge research has been produced in the quest to find out which metaphysical account of modality is best. Comparatively little rigorous investigation has been devoted to questioning whether such accounts are compatible with classical theism. This thesis remedies some of this neglect and charts some of this previously under-explored territory existing at the intersection of metaphysics and philosophy of religion. Such an investigation is important since salient among the tenets of classical theism are ones that are characteristically modal. Not only is the classical monotheistic deity supposed to exist and possess the various divine-making properties necessarily; many of these properties themselves seem to include a modal component. An omniscient being is one who could not fail to know some proposition (once it’s true); and an omnipotent being is such that, for an appropriate set of tasks, it could perform them. Classical theism also comprises modal commitments about non-divine individuals: everything distinct from God is supposed to be necessarily dependent upon God; and human beings are supposed to have been granted the freedom to do otherwise. In short, the unique metaphysical properties of a classical monotheistic deity burden the theist with substantial metaphysical and ethical commitments any theory of modality must uphold; this thesis questions which one may do so best. However, the discussion must be limited to a small number of theories. Those examined here explain modality in terms of something ultimately non-modal; either by reducing modality to something else (e.g., a particular ontology of possible worlds), or by denying that modal discourse has the function of describing, in a truth-apt way, some part of mind-independent reality. So this project is a partial investigation into a more specific question: which of these theories which deny that modality is fundamentally real best fits with theism?
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Davis, Richard Brian. "The Dependence Problem, theism, counterpossibles, and necessity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq35140.pdf.

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Rosenkranz, Patrick Michael. "Existential orientation : atheism, theism and individual differences." Thesis, University of Newcastle Upon Tyne, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501228.

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Existential orientation denotes to what degree an individual believes in a theistic or atheistic worldview. As a construct it is akin to religiosity but extends the measurement of religion to include secular and naturalistic beliefs. This study has developed a measurement scale that conceptualises existential orientation. The scale, termed the Existential Orientation Scale (EOS), consists of 20 statements representing theistic and atheistic beliefs. The EOS was validated on a sample of internet users (N=227) and has shown promising validity and reability measures. As a scale, it can make distinctions between atheists, agnostics, mild and strong religious believers. In a large follow up study (N=854), individual differences between different degrees of existential orientation were investigated. Evolutionary considerations suggest that religious beliefs are associated with evolved social intelligence. Moreover, previous research has shown that women tend to be more religious than men across cultures. As women on average score higher on some aspects of social intelligence, an underlying causal explanation for these sex differences can be hypothesised.
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Burkette, Jerry W. Jr. "What Does Theism Add to Ethical Naturalism?" Thesis, Virginia Tech, 2018. http://hdl.handle.net/10919/83836.

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Recent literature seems to have opened up space for naturalistic theistic metaethics in a contemporary context, as proponents of divine command theories have tended to be restricted to either supernatural or theistic non-natural theories within existing taxonomies of normative theory. While perhaps encouraging for theists, would theism add anything substantive to theories of ethical naturalism? In this paper, I examine this question. I argue that theistic naturalism appears to incur certain objections as well as provide a plausible and explanatory constraint on content for theories of ethical naturalism. As a result, a corresponding challenge to non-theistic variants is raised.
Master of Arts
Realists, roughly summarized, are those metaethicists who believe that some moral propositions have truth values, that some (or at least one) of those propositions turn out to be true, and that if rational agents disagree on the truth value of a particular moral proposition, only one of them has the possibility of being correct. Broadly construed, moral realists tend to fall under one of two “tents”, preferring either naturalism (for which moral properties turn out to be wholly natural in constitution) or non-naturalism (which posits that at least some moral properties have, even if only partly, non-natural constituents as part of their make-up. Theists, who base their theories of morality on some facet of the nature or essence (or commands) of God, have tended to either be relegated in philosophical debate to a characterization of “supernaturalism” or to some seldom visited corner of the non-natural “tent” of moral realism. The former tends to limit theistic engagement in contemporary metaethical dialogue such that it can seem (at times) as if theists and non-theists are talking about two different subjects entirely. On the other hand, a non-naturalistic theory of theistic moral realism saddles the view with some fairly difficult metaphysical and epistemological baggage in the form of powerful objections levied against non-naturalistic theories in general. This paper explores another option for theism in light of very recent work by Gideon Rosen, namely his article examining the metaphysical implications of varieties of moral realism, particularly naturalistic ones. This article has already garnered a general characterization (within metaethical research, writ large) as being a “taxonomy” of naturalistic (and non-naturalistic, for that matter) theories. Specifically for my purposes here, Rosen suggests that divine command theory (and theistic metaethics in general) should be understood as being naturalistic in formulation. This would seem to be advantageous to theists, in that their metaethical theories might avoid either the bounded characterization of supernaturalism or the difficult challenges of non-naturalism. However, the theist, should she avail herself of naturalism in this regard, will need to tread carefully. Given that Rosen has couched his 'taxonomy' in terms of metaphysical grounding, I examine some resultant challenges for naturalistic theistic metaethics, concluding they can be overcome, as well as a related objection to non-theistic naturalism that arise as a result of the same grounding discussion coupled with the resources theists can leverage in a naturalistic context.
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Lindley, Richard. "Christian theism in Anglican theology, 1945-2014." Thesis, University of Winchester, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.698121.

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Rowan Williams, David Ford and others have drawn attention to the importance of the ‘informal theology’ of ordinary believers, its validity as representing genuine insights, and the risk of detachment that occurs if academic theologians do not take it into account. Jeff Astley has examined the phenomenology of informal theology (which he calls ‘ordinary theology’) and processes that have been and can be followed in examining it. Largely, however, he has not surveyed the actual content of believers’ informal theology. This thesis examines the most basic, yet profound, theist concept, that of ‘God’, in historical, academic theology since the Second World War, and in contemporary informal theology measured by an exercise in practical theology. The historical theology consists of a review of academic and popular writings by professional United Kingdom Anglican theologians (as they have taken into account logical positivism, human suffering and scientific insights). This review is presented according to a series of eight themes. The thesis then describes the preparation and execution of a survey of the understanding of God on the part of a sample of Angelican church-attenders in Winchester, carried out by questionnaires and semi-structured interviews, together with analysis of the results. Most importantly, the thesis then sets the results of this exercise in practical theology against the views of academic theologians, draws out areas of commonality and deviation, and offers a distinctive contribution in this respect. The writer’s thesis is that the informal theology of ordinary believers coincides in most ways with academic theology over fundamental issues of understanding God. The practical research contributing to this thesis have revealed many ordinary believers’ capacity to assimilate and hold a variety of views of God, and to do so in creative tension, sometimes despite paradoxes of apparent contradiction. The thesis sets out some proposals for further research and makes some recommendations as to how the findings within the thesis could inform practice in the Church of England. However, its distinctive contribution to scholarship lies in its relating the content of some informal theology to a wide spread of Angelican academic theology, and its finding considerable spiritual and theological insight within a sample of ordinary believers.
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Speratos, Jason G. "God's omnipotence in freewill and process theism." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Books on the topic "Theism"

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Koons, Robert C., and Jonathan Fuqua. Classical Theism. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003202172.

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Hendricks, Perry. Skeptical Theism. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-34271-4.

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Smart, J. J. C., and J. J. Haldane, eds. Atheism and Theism. Malden, MA, USA: Blackwell Publishing, 2003. http://dx.doi.org/10.1002/9780470756225.

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Harris, Errol E. Atheism and theism. Atlantic Highlands, N.J: Humanities Press, 1993.

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Smart, J. J. C. Atheism and Theism. New York: John Wiley & Sons, Ltd., 2008.

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Smart, J. J. C. Atheism and theism. 2nd ed. Malden, Mass: Blackwell Publishers, 2003.

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John, Haldane, ed. Atheism and theism. Oxford, OX, UK: Blackwell Publishers, 1996.

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John, Haldane, ed. Atheism and theism. 2nd ed. Malden, MA: Blackwell Pub., 2002.

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Osuagwu, I. Maduakolam. Differential a-theism: The controversial case of a godly a-theist. Owerri, Imo State, Nigeria: I.M. Osuagwu, 1995.

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Brüntrup, Godehard, and Ronald K. Tacelli, eds. The Rationality of Theism. Dordrecht: Springer Netherlands, 1999. http://dx.doi.org/10.1007/978-94-015-9289-5.

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Book chapters on the topic "Theism"

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Long, Jeffery D. "Theism (Hinduism)." In Hinduism and Tribal Religions, 1–4. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1036-5_649-1.

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Anderson, Owen. "Anti-theism." In Reason and Faith in the Theology of Charles Hodge, 103–19. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137362902_7.

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Pearce, Kenny. "Classical Theism." In Is There a God?, 11–91. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003216797-3.

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Long, Jeffery D. "Theism (Hinduism)." In Hinduism and Tribal Religions, 1621–24. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_649.

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Kraal, Anders. "Theism, Classical." In Encyclopedia of Sciences and Religions, 2239–40. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_951.

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McBrayer, Justin. "Skeptical theism." In The History of Evil From the Mid-Twentieth Century to Today, 45–61. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781351139601-4.

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Hughes, Aaron W., and Russell T. McCutcheon. "Atheism/Theism." In Religion in 50 More Words, 23–28. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003196631-4.

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Rogers, Katherin. "Anselmian Classical Theism." In Classical Theism, 85–100. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003202172-7.

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Ramnarace, Vijay. "Non-theism and theism in the Nimbārka Sampradāya." In Vaiṣṇava Concepts of God, 134–50. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003432081-11.

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Wills, Bernard. "Blake’s Dialectical Theism." In Why Religion? Towards a Critical Philosophy of Law, Peace and God, 257–67. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-35484-8_12.

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Conference papers on the topic "Theism"

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Sima, Adriana. "A PHILOSOPHICAL VIEW OF GOD, FAITH AND UNBELIEF IN 21ST CENTURY SOCIETY." In 10th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2023. SGEM WORLD SCIENCE, 2023. http://dx.doi.org/10.35603/sws.iscah.2023/fs03.03.

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Faith in God also enables individuals to make sense of their lives in the midst of chaos and to find meaning and purpose in life�s challenges, a sense of peace and security, especially during difficult times, It can provide hope for a brighter future and a sense of assurance that no matter what life throws our way, God is always with us, knowing that God will never leave them and that He has a plan for their lives. The debate on creation versus evolution is an ongoing, heated debate that has been going on for many years. The debate is between those who believe that God created the universe and those who believe that evolution is the process by which the universe was created. Creationists believe that the Bible is literal and that God created the world in six days. Evolutionists believe that the universe developed over billions of years through natural processes. The debate is ongoing because there is no clear answer to the question of how the universe was created. The evidence for both sides is inconclusive, with no one side able to definitively prove their point of view. The issue of faith and unbelief in God in 21st century society is a complex one. It is important to remember that everyone has the right to make their own decisions when it comes to their beliefs and that there is no one right answer, the important thing is to respect the beliefs of others, no matter what they may be. Alternative sources of spiritual guidance, such as meditation, mindfulness and yoga can take the place of a higher, omniscient and omnipresent Being to whom are attributed all the positive traits that he imprints on people in the form of moral and ethical values, without denying the positive aspects that they have on the human mind and on physical well-being? Therewith, the internet has provided access to a variety of religious perspectives, so more people are exposed to different beliefs and the idea of religious diversity. There is also a growing sense of skepticism about faith among many people. With the rise of science and the prevalence of �fake news�, people are increasingly questioning the validity of religious claims. In the last 10 years, with the emergence of several types of manifestations, several surveys have been conducted in many countries of the world regarding belief in God, the weight of religion in everyday life and people's attitude toward faith. The results were surprising because it could be observed that more and more people perceive the relation to faith and to the Divinity in a completely different way than in the previous centuries. Given the above, it is necessary to try to find answers to some questions that may give us a better understanding of the human-Divinity relationship in the society of the 21st century. Does today's society still believe in God and the moral laws promoted by the church? When and why did people begin to give up belief in God? Why is there a growing sense of skepticism about faith? Are people now more likely to question the traditional beliefs? Do people belive in God in 21st century society or this is the century of unbelif and theism? 21st century society - a society of faith in God, a society of unbelif or a society of atheism? Faith in God remains a powerful force in the world today?
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Perez-Cabañero, Carmen, Luisa Andreu, and Enrique Bigné. "BLENDED TUTORING OF HIGHER EDUCATION STUDENTS DEVELOPING THEIR MASTER THESIS." In 15th International Technology, Education and Development Conference. IATED, 2021. http://dx.doi.org/10.21125/inted.2021.1929.

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Do, Trinh-Minh-Tri, and Daniel Gatica-Perez. "By their apps you shall understand them." In the 9th International Conference. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1899475.1899502.

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Pirk, Holger, Sam Madden, and Mike Stonebraker. "By their fruits shall ye know them." In SIGMOD/PODS'15: International Conference on Management of Data. New York, NY, USA: ACM, 2015. http://dx.doi.org/10.1145/2771937.2771944.

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Mattioli, Francesca. "Connecting the PhD in Design: How PhDs Label Their Thesis Research." In LearnXDesign 2023. Design Research Society, 2023. http://dx.doi.org/10.21606/drslxd.2023.033.

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Mattioli, Francesca. "Connecting the PhD in Design: How PhDs Label Their Thesis Research." In LearnXDesign 2023. Design Research Society, 2023. http://dx.doi.org/10.21606/drslxd2024.033.

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Mattioli, Francesca. "Connecting the PhD in Design: How PhDs Label Their Thesis Research." In LearnXDesign 2023. Design Research Society, 2023. http://dx.doi.org/10.21606/drslxd.2024.033.

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Lau, Naomi G., and Day Greenberg. "Let them Build their House!: Youth Developing Youth Power." In 18th International Conference of the Learning Sciences (ICLS) 2024. International Society of the Learning Sciences, 2024. http://dx.doi.org/10.22318/icls2024.547433.

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Rivalina, Rahmi, and Dwi Setyowati. "Adversity Quotient of the English Department Students and Constraints in Completing Their Thesis." In International Conference on Educational Assessment and Policy (ICEAP 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210423.073.

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Rodríguez, Rafael Vásquez, Carlos Andrés Guerra Bendezú, and Vìctor Carranza Elguera. "Review of the literature on the difficulties that students experience when preparing their university thesis." In 2023 IEEE 3rd International Conference on Advanced Learning Technologies on Education & Research (ICALTER). IEEE, 2023. http://dx.doi.org/10.1109/icalter61411.2023.10372908.

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Reports on the topic "Theism"

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Cass, Philip. Thesis review: Tongan Women Talking About Their Lives by Sandra Kailahi. Unitec ePress, April 2018. http://dx.doi.org/10.34074/thes.revw12018.

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Sandra Kailahi’s thesis, Tongan Women Talking About Their Lives, explores Tongan women in Auckland fulfilling leadership roles. About 60,000 Tongans live in New Zealand, the third largest group coming from the Pacific islands but, in keeping with a general trend in New Zealand, very few Tongan women hold leadership roles; although there are some notable exceptions. Kailahi, herself a noted journalist and recognised figure in the Pasifika community, focuses on two main points: what leadership means to these women, and how gender and culture affects their leadership roles.
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Cass, Philip. Thesis review: Tongan Women Talking About Their Lives by Sandra Kailahi. Unitec ePress, April 2018. http://dx.doi.org/10.34074/thes.revw4194.

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Sandra Kailahi’s thesis, Tongan Women Talking About Their Lives, explores Tongan women in Auckland fulfilling leadership roles. About 60,000 Tongans live in New Zealand, the third largest group coming from the Pacific islands but, in keeping with a general trend in New Zealand, very few Tongan women hold leadership roles; although there are some notable exceptions. Kailahi, herself a noted journalist and recognised figure in the Pasifika community, focuses on two main points: what leadership means to these women, and how gender and culture affects their leadership roles.
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Alesina, Alberto, Matteo Ferroni, and Stefanie Stantcheva. Perceptions of Racial Gaps, their Causes, and Ways to Reduce Them. Cambridge, MA: National Bureau of Economic Research, September 2021. http://dx.doi.org/10.3386/w29245.

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Kendall, Chandler. Aging Adults: Their wellness needs and how they want them addressed. Ames (Iowa): Iowa State University, May 2022. http://dx.doi.org/10.31274/cc-20240624-128.

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Girardi, Gherardo. Helping students select a research topic by helping them identify their motivations. Bristol, UK: The Economics Network, November 2012. http://dx.doi.org/10.53593/n2232a.

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Khorsheed, Eman. My Engineering Students Neglect Their Statistics Course Homework: What Policies Should Introduce to Motivate Them to Do Their Home Work? Natural Sciences Publishing, July 2014. http://dx.doi.org/10.18576/ijlms/020203.

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McBrayer, Josefine D. Thesis Introduction. Office of Scientific and Technical Information (OSTI), August 2016. http://dx.doi.org/10.2172/1562188.

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Johnson, Nathan. Thesis Defense. Office of Scientific and Technical Information (OSTI), December 2020. http://dx.doi.org/10.2172/1735878.

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Darren Minier, Darren Minier. Does increasing enrichment complexity for bears encourage them to work harder for their food? Experiment, December 2018. http://dx.doi.org/10.18258/12485.

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Nieva, Veronica F., Edwin A. Fleishman, and Angela Rieck. Team Dimensions: Their Identity, Their Measurement and Their Relationships. Fort Belvoir, VA: Defense Technical Information Center, January 1985. http://dx.doi.org/10.21236/ada149662.

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You might also be interested in the extended bibliographies on the topic 'Theism' for particular source types:
Journal articles Dissertations / Theses Books
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