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Tesis sobre el tema "Philosophy and religion"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 27 de julio de 2024

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1

Uhde, Bernhard. "Religions of Love? Reflections on religion and violence in the great monotheistic religions". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113086.

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The great monotheistic religions –Judaism, Christianity, and Islam– agree in announcing God’s love for men, while demanding men’s love for God and for their neighbors. However, a brief look at these religions’ praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally”) and, in especial, against the followers of other religions (externally”) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God’s sovereign power and God’s concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion’s inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion”.
Las grandes religiones monoteístas –Judaísmo, Cristianismo e Islam– coinciden en anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen las pretensiones exclusivas de verdad mediante el ejercicio de la violencia en contra de los adeptos de la propia religión (internamente”) y, en especial, en contra de los seguidores de otras religiones (externamente”) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza interna de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión”.

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2

Uhde, Bernhard. "Religions of Love? Reflections on Religion and Violence in the Great Monotheistic Religions". Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113277.

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The great monotheistic religions -Judaism, Christianity, and Islam- agree in announcing God's love for men, while demanding men's love for God and for their neighbors. However, a brief look at these religions' praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally) and, in especial, against the followers of other religions (externally) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God's sovereign power and God's concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion's inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion.
Las grandes religiones monoteístas -Judaísmo, Cristianismo e Islam coincidenen anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen laspretensiones exclusivas de verdad mediante el ejercicio de la violencia encontra de los adeptos de la propia religión (internamente) y, en especial, encontra de los seguidores de otras religiones (externamente) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza intema de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión

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3

Kanaris, Jim. "Bernard Lonergan's philosophy of religion". Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36772.

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Describing Bernard Lonergan's relation to philosophy of religion is tricky business, with complications arising on different levels. To begin with, he does not use the term as it is usually understood in the field of the same name. Moreover, he addresses the same issues as philosophers of religion, but under the guise of philosophy of God or natural theology. Finally, he understands idiosyncratically the issue of religious experience, which is now a specialized category in philosophy of religion called upon to support formally rational statements for or against theistic belief. This central issue in Lonergan is further complicated by the fact that his idiosyncratic understanding of (religious) experience plays different roles in his thinking about God and religion. In this study I flesh out the dynamics of these various components, their interrelationships, and their function from early to late development.
My point of departure is a period in Lonergan's thought where he attributes more to the influence of religious experience in our thinking than at any time prior in his career. In chapter 1 I pursue some reasons that have been given for the tardiness of his response, intimating its nature and what it meant for his controversial "proof" for God's existence. Something of a detour is taken in chapter 2 since discussion of the concept of religious experience in Lonergan must grapple with what he means by experience in general. I decipher three senses to the term integral to his concept of consciousness that I distinguish from a contemporary model, that of David Chalmers. Since Lonergan is emphatic about distinguishing consciousness from its concept I trace this aspect of his philosophical claim against the background of Kant and Hegel, his main dialogue partners on the question. In chapter 3 I return to the specifically religious dimension of the notion of experience in the early Lonergan. Here I track the development of his category of religious experience as it moves from the periphery to the explanatory basis of his thought. In chapter 4 the relevant later literature in Lonergan is examined in which is seen the emergence of what is technically philosophy of religion to him. Among the distinctions I introduce is the difference between his model of religion and what he calls his philosophy of religion. Conceiving it historically, I see the former, his model of religion, as the departure point for what in his philosophy of religion he sets out to accomplish. They are related, of course, but not one and the same thing. To avoid confusion with the field of the same name, I recommend that we refer to his philosophy of religion as it is literally, as a philosophy of religious studies, distinguishing it firstly from his philosophy of God and secondly from his model of religious experience.
Besides providing an unprecedented comprehensive understanding of Lonergan's philosophy of religion, outlining the matter this way also aids in identifying precisely what are the points of contact between Lonergan's thoughts on God and religion and the issues presently discussed by philosophers of religion. The conclusion offers an example of this at the level of "philosophy of," the formal component of Lonergan's philosophy of religion in the generic sense in which I understand it. It represents steps toward a larger project, which I adumbrate in the appendix.

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4

Merklinger, Philip M. "Philosophy, theology, and Hegel's Berlin philosophy of religion, 1821-1827". Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7593.

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5

Levene, David Samuel. "Religion in Livy". Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305051.

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6

Robert, Dominique 1950. "Humane bioethics : medicine, philosophy, religion and law". Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31531.

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This thesis is about the content and concerns of each of four disciplines pertaining to the field of bioethics: medicine, philosophy, religion and law. Emphasis is put on the human values each reflects in patients' lives. A last chapter is dedicated to patients' narrative in order to bring a practical perspective to the discussions of the previous chapters. The four essential human values interconnecting among the four disciplines are: the patients' need for authority, the need for protection, the existential questioning about the meaning of life, and the fear of death.

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7

Crowder, C. G. "Belief, unbelief and Wittgensteinian philosophy of religion". Thesis, Swansea University, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.636328.

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The interpretations of religious belief associated with philosophers in the Wittgensteinian tradition are widely misunderstood, as are the corresponding - but less well-known - interpretations of atheism. Instead of being a theory about autonomous 'language games', the Wittgensteinian approach is, in fact, a means of securing perspicuous representations of the relations between language and human practices; and the discourses of belief and unbelief are as rooted in our natural and cultural histories as any others. Foundationalist philosophers of religion isolate the discourses of belief and unbelief from human lives, both in describing the conflict between belief and unbelief and in attempting to arbitrate between the two. Assuming that metaphysical theism and atheism are fundamental to belief and unbelief, they advance a cognitivist and propositionalist analysis of both phenomena which is sometimes incoherent, and almost always impoverishing. Similarly, assuming that the conflict between belief and unbelief is a 'factual' one, they advocate ways of resolving it which betray a misunderstanding of the character of the conflict as it occurs in the lives of believers and atheists. The design argument, past and present, is a case in point: natural theology and natural atheology prove to be alike in misrepresenting perspectives upon the world as inferences drawn from it. Hume's Dialogues demonstrate the sheer irrelevance of the latter to the conflict between belief and unbelief, and compel us to reflect upon that conflict in different ways.

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8

Wodzinski, Phillip David. "Kant's Doctrine of Religion as Political Philosophy". Thesis, Boston College, 2009. http://hdl.handle.net/2345/987.

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Thesis advisor: Susan Shell
Through a close reading of Immanuel Kant's late book, Religion within the Boundaries of Mere Reason, the dissertation clarifies the political element in Kant's doctrine of religion and so contributes to a wider conception of his political philosophy. Kant's political philosophy of religion, in addition to extending and further animating his moral doctrine, interprets religion in such a way as to give the Christian faith a moral grounding that will make possible, and even be an agent of, the improvement of social and political life. The dissertation emphasizes the wholeness and structure of Religion within the Boundaries of Mere Reason as a book, for the teaching of the book is not exhausted by the articulation of its doctrine but also includes both the fact and the manner of its expression: the reader learns most fully from Kant by giving attention to the structure and tone of the book as well as to its stated content and argumentation. The Religion provides the basis not only for a proposed reenvisioning of the basis of existing religious creeds and practices, but along with this a devastating critique of them in particularly moral terms. This, however, is only half of what constitutes Kant's political philosophy of religion; Kant goes beyond the philosophical analysis of the social-political context of religion and pursues, alongside this effort, a political presentation of philosophy which is intended to relieve the reader's anxieties concerning the tension between philosophy and political life that it is in the interest of the partisans of the church-faith to encourage
Thesis (PhD) — Boston College, 2009
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science

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9

Chetelat, James Pierre. "Hegel's concept of religion". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=18726.

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In this dissertation I explore how Hegel conceives of the practice of religion. Religion for Hegel cannot be the relationship between humans and a transcendent being, since, as I argue, Hegel's God is not a being of the transcendent sort, but reason as Idea and spirit. Nor does Hegel primarily understand religion as feeling or immediate experience of the divine. According to Hegel, religion involves knowledge of the truth in the form of representation, and I discuss the truths that in his view are common to all religions, as well as the principle that he thinks guides the development of the various determinate religions that culminate in Christianity. But, first and foremost, religion for Hegel is cultus or practice in which a person overcomes her own particularity in a radical manner and identifies completely with the universal, objective standpoint. By overcoming her particularity, the person recognizes that her own interests lack absolute value, and she is willing to abandon them entirely for the sake of what the universal requires of her. The highest form of the cultus for Hegel is full participation in Sittlichkeit, or the social and cultural life of modern Protestant Europe. In the cultus, a person achieves freedom, the goal of religion and the highest value in Hegel's philosophy. I argue that freedom for Hegel is independence vis-à-vis the world in both an active and a passive sense. As active, freedom is the autonomy that a person possesses when she acts rationally or follows the ethical norms that are a necessary moment of being free. As passive, freedom is the independence that a person gains when she is no longer attached to her particular interests and is accepting of circumstances in which her desires are not met. But for Hegel the norms of freedom also allow and require that a person continue to engage fully in the world and actively pursue her own particular interests, since such activities play a necessary role in being free. In my
J'explore dans cette thèse la manière dont Hegel conçoit la pratique religieuse. Pour Hegel, la religion ne saurait être une relation entre un être transcendant et les humains puisque, ainsi que je le démontre, le dieu hégélien n'est pas un tel être transcendant mais plutôt la raison en tant qu'Idée et esprit. Il n'est pas non plus question pour Hegel de comprendre la religion comme le sentiment ou l'expérience immédiate du divin. Selon lui, la religion implique une connaissance de la vérité sous la forme d'une représentation. Mon propos à cet égard est de cerner les vérités qui, de son point de vue, sont communes à toutes les religions, et d'identifier le principe qui, selon lui, préside au développement des diverses religions déterminées qui culminent dans le christianisme. Mais, d'abord et avant tout, la religion est pour Hegel un culte ou une pratique par laquelle une personne surmonte de manière radicale sa propre particularité et s'identifie complètement au point de vue universel et objectif. En surmontant sa particularité, cette personne reconnaît que ses intérêts sont dépourvus de valeur absolue et accepte de les abandonner entièrement pour se soumettre aux exigences de l'universel. Selon Hegel, la forme la plus élevée du culte est une participation pleine et entière à la Sittlichkeit, ou à la vie sociale et culturelle de l'Europe protestante moderne. Le culte permet à celui qui y participe de parvenir à la liberté, but de la religion et valeur ultime dans la philosophie hégélienne. J'argumente que la liberté est pour Hegel une indépendance, tant active que passive, vis-à-vis du monde externe. En tant qu'elle est active, la liberté est l'autonomie qu'une personne possède lorsqu'elle agit rationnellement ou qu'elle se conforme aux normes éthiques qui constituent un moment nécessaire de son être-libre. En tant qu'elle est passive, la liberté est l'indépendance qu'une personne atteint lorsqu'elle s'est$

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10

Rochard, Michelle A. "Kant's philosophy of religion : the relationship between Ecclesiastical faith and reasoned religion". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0005/MQ39436.pdf.

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11

Halse, Scott. "Functional specialization and religious diversity : Bernard Lonergan's methodology and the philosophy of religion". Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=113673.

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Religious diversity has become a central topic in the philosophy of religion. This study proposes a methodological approach to the topic by exploring the division of tasks set out by Bernard Lonergan (1904-1984). Lonergan’s methodological framework, which he called functional specialization, provides a generic differentiation of tasks, each of which is central to the overall project of understanding religious diversity. This thesis explores the relevance and utility of functional specialization as a methodological approach to religious diversity in the philosophy of religion. [...]
La diversité religieuse est aujourd’hui une préoccupation centrale dans l’étude de la philosophie des religions. Cette étude propose une démarche méthodologique en explorant la division des tâches mise de l’avant par Bernard Lonergan (1904- 1984). La méthodologie employée par celui-ci, qu’il nomma « spécialisation fonctionnelle», permet d’établir une séparation générique des tâches, chacune d’elles jouant un rôle important dans la compréhension globale de la diversité religieuse. Cette étude illustré la pertinence et l’utilité de la spécialisation fonctionnelle en tant qu’approche méthodologique dans la philosophie des religions, et particulièrement dans l’étude de la diversité religieuse. [...]

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12

Dastmalchian, Amir. "Religious diversity in contemporary philosophy of religion: The ?ambiguity? objection to epistemic exclusivism". Thesis, King's College London (University of London), 2010. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.748552.

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13

Pulleyn, Simon Paul. "Prayer in Greek religion". Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239396.

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14

Walker, William. "Creation in Santal tribal religion and Christian faith : a study in comparative religion". Thesis, Queen's University Belfast, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.241493.

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15

Stahlberg, Benjamin B. "Spinoza's philosophy of divine order". Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2009. http://wwwlib.umi.com/cr/syr/main.

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16

Friedman, Randy L. "The reconstruction of religion in classical American philosophy /". View online version; access limited to Brown University users, 2005. http://wwwlib.umi.com/dissertations/fullcit/3174603.

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17

Ozdemir, Halise. "An Attempt To Understand Humes Philosophy Of Religion". Master's thesis, METU, 2006. http://etd.lib.metu.edu.tr/upload/12607086/index.pdf.

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18

Adams, John David. "D.Z. Phillips and the Wittgensteinian philosophy of religion". Thesis, University of Liverpool, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.501728.

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Few thinkers familiar with D.Z. Phillips' philosophy of religion would deny that his approach is problematic. What is not often acknowledged however is that it has also been widely misrepresented. The aim of this thesis is to clarify his views where they have been most misunderstood, to identify areas of weakness, and to emphasise the strength of his approach within the philosophy of religion. Much of the thesis concerns the controversies surrounding his adoption of certain terms and phrases from Wittgenstein's philosophical method, and his application'of these within his philosophy of religion.

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19

Hurl, Ronald H. "The philosophy of the new evangelization and Etienne Gilson's notion of Christian philosophy". Online full text .pdf document, available to Fuller patrons only, 2004.

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20

Handley-Schachler, Iain-Morrison. "Achaemenid religion, 521-465 B.C". Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357523.

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21

Corrigan, Daniel Patrick. "Wittgenstein and Religion". Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/philosophy_theses/13.

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This thesis considers the implications of Wittgenstein’s early and later philosophy for the issue of religious belief, as well as the relation of religion to Wittgenstein’s thought. In the first chapter I provide an overview of the Tractatus and discuss the place of religion within the Tractarian framework. I then provide an overview of Philosophical Investigations. In the second chapter I consider interpretations by Norman Malcolm and Peter Winch of Wittgenstein’s later philosophy in relation to religion, as well as Kai Nielsen’s famous critique of ‘Wittgensteinian Fideism.’ The third and final chapter takes up the issue of construing religious belief as a distinctive language-game. I consider arguments from D. Z. Phillips and criticisms of Phillips from Mark Addis and Gareth Moore.

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22

Bediako, Gillian Mary. "The relationship between primal religion and biblical religion in the works of William Robertson Smith". Thesis, University of Aberdeen, 1995. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU602310.

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This thesis examines the relationship between primal religion and biblical religion in the works of William Robertson Smith on the understanding that it was a central and persisting concern of his career as a Christian scholar and apologist. It is hoped that this work not only contributes to an understanding of Robertson Smith as one who sought to integrate faith with scientific scholarship, but that the issues raised through his perception and discussion of the subject do contribute to the phenomenological reflection on the nature of biblical and Christian faith, and the possible modes of Christian engagement with a religiously pluralist world. The study proceeds on the basis of the view that Smith's perception of primal and of biblical religion, being intimately linked with his European Christian identity and intellectual heritage, cannot be adequately understood without a consideration of two formative influences in European Christian identity and engagement with other peoples and religions-namely, Christendom and the European image of "primitive" peoples and religions. Both of these contributed significantly to a nineteenth century European intellectual and cultural consensus, having an impact upon a wide range of fields of endeavour, including biblical criticism, comparative religion and social anthropology. Their development and impact is the focus of Part I. as a background to their influence on Smith's thought and career. Part II focuses on Smith's early life and work to show the essential continuity between his evangelical and intellectual upbringing and his later concerns. Part III considers Smith's mature works, showing how his apologetic purpose is revealed in the approach and content of each. The Conclusion highlights two key internal difficulties arising from the developmental interpretation of Israelite religion for Smith's understanding of the affinity of biblical religion with primal religion- namely, the location of the Decalogue in Israel's religious development, and the significance of Christ's death as sacrifice. These difficulties suggest that these problems remained unresolved in Smith's writings and indicate an ultimate failure to account for the relationship between primal religion and biblical religion on the basis of a developmental schema. It is a moot point how Smith would have dealt with these problems, had late twentieth century insights into the nature of primal religion and its persisting historical relationship to Christian faith, been available to him.

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23

Partridge, Christopher Hugh. "Revelation, religion, and Christian uniqueness : an appreciative critique of H.H. Farmer's theological interpretation of religion". Thesis, University of Aberdeen, 1995. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU076884.

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The dissertation is an examination and appreciative critique of H.H. Farmer's theology of religions as this arises out of his writings, particularly his Gifford lectures, Revelation and Religion and Reconciliation and Religion. Not only is this the first comprehensive study of Farmer's theological interpretation of religion and religions, but it is the first study and explication of his unpublished second series of Gifford lectures. The thesis has three broad aims, namely, to explicate and assess: (a) Farmer's theological interpretation of religion: and (b) the arguments he uses for establishing Christian uniqueness in the history of religions. Finally, (c) the overall aim of the study is to demonstrate that Farmer's personalist thought still has much to offer to contemporary theologians and philosophers of religion. Hence, throughout there is dialogue with both those who influenced Farmer, and more recent studies in the theology and history of religions. The first chapter deals primarily with his theology of personal relationships and epistemology. The second chapter examines the nature of religion and the role of reason in his thought. Chapter three turns to his christology and soteriology. Chapter four is a discussion of the seven elements of normative religion which he identifies in Christian worship of God as Trinity. In the fifth chapter his analysis of religious types is explicated and examined. Chapter six is an outline and study of his unpublished second series of Gifford lectures. Finally, in chapter seven various lines of thought are drawn together, critiqued in the light of contemporary discussion, and suggestions are offered as to how Farmer's thought might be developed into a personalist theology of religions.

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24

Pagolu, Augustine. "Patriarchal religion as portrayed in Genesis 12-50 : comparison with Ancient Near Eastern and Later Israelite religions". Thesis, Open University, 1995. http://oro.open.ac.uk/57559/.

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Although Wellhausen had already rejected the historicity of the patriarchs, and with it their religion, and argued that the patriarchal traditions were retrojections of the Monarchical period reflecting the time that the stories arose in Israel, Albrecht Alt made a to definitive beginning to the study of patriarchal religion with his essay, 'Der Gott der Vifter, in which he argued both for a patriarchal religion distinct from Mosaic religion and for the possibility of its originating during or just before the settlement of Israelite clans in Canaan. While many since Wellhausen have continued to reject the historicity of the patriarchs, a number of scholars, in the light of Ugaritic and other archaeological discoveries, have followed Alt in arguing for a distinct patriarchal religion before exodus and before Moses. However, the study of patriarchal religion has chiefly been confined either to the different divine names or to the social and legal practices attested in Genesis. The result of this is that the patriarchal religious and cultic practices frequently attested in Genesis have hardly been focused upon, except by a few scholars who have touched upon them only in passing. The present thesis takes its departure both from the scholarly consensus and from the Hebrew Bible's own testimony that patriarchal religion was distinct from Mosaic religion. In the present thesis, this distinction is chiefly sought in patriarchal worship and cultic practices, such as altars, prayer, pillars, tithes, vows and ritual purity. These aspects are studied in the light of both second millennium ancient Near Eastern and Israelite parallels. This is legitimate since patriarchal religion is portrayed as pre-Mosaic, and since the narrators are Israelites with a Yahwistic ethos. Our findings have been that the patriarchs shared elements in common with both the ANE and Israel only in regard to the concept of their worship and cultic practices. However, the manner of their cultic activity bore no comparison to that of the ANE or Israel, in that the patriarchs themselves built altars and made sacrifices, conducted prayer, raised pillars and offered worship, all without the aid of an established cult or priests. Further, they did these things in an informal and family setting wherever they moved or happened to camp. Neither were the patriarchal religious activities of tithing, vowing or purifying performed at a cult place. While Jacob himself was the sole officiant of the ritual purification of his family at Bethel, Abraham's tithe was voluntary and secular, and Jacob's religious tithes and vows were unpaid probably due to the absence of any cult or the priests who would be expected to appropriate them. Thus, patriarchal religion was distinct from both the ancient Near Eastern and Israelite religions, and compatible only with the lifestyle portrayed in Genesis.

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25

Hurl, Ronald H. "The philosophy of the new evangelization and Etienne Gilson's notion of Christian philosophy". Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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26

Stewart, William. "Kierkegaard & Natural Religion". TopSCHOLAR®, 1988. https://digitalcommons.wku.edu/theses/2882.

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According to Kierkegaard, the knowledge of God begins with the recognition of various truths about oneself. Every individual, just by virtue of being human, has the capacity to develop an intuitive awareness of God. In this thesis, I explore the nature of this knowledge. In chapter one, I introduce a number of ideas important for understanding Kierkegaard's phenomenology of religious belief, including his distinction between objective and subjective reflection, his method (indirect communication), and his psychology. The first chapter concludes with a description of the range or domain of "natural religion." In the next chapter, I analyze the structural or formative elements of natural religion, the awakening of a God -relationship in the extremity of selfknowledge (an individual's awareness of the eternal, infinite, and possible aspects of the human "self"). In the final chapter, I explore two related peculiarities in Kierkegaard's treatment of religious knowledge: his contempt for inductive or probabilistic arguments, and his suggestion that the existence of God can become clear to a person with a different kind of certainty. I argue that although he overstates his polemic against theistic arguments, Kierkegaard is nonetheless correct in his account of the proper ground of belief in God. I conclude by juxtaposing Kierkegaard's views on belief in God with those of twentieth century probabilistic theologians and atheologians, as well as the "Reformed Epistemology" of Alvin Plantinga.

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27

Myers, Terry Walker. "Religion and morality in the philosophy of David Hume". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/MQ30922.pdf.

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28

Burley, Stephen. "Hazlitt the Dissenter : Religion, Philosophy, and Politics, 1766-1816". Thesis, Queen Mary, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.535536.

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29

Oakes, Kenneth Ray. "The positive protest Karl Barth on theology and philosophy /". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2008. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=24845.

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30

Powell, Michael R. "A course in modern Christian philosophy". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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31

Schulze, Jennifer. "Religionsfilosofins uppgift i en senmodern, mångreligiös och pluralistisk värld". Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-384622.

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We live in a so-called late-modern age where religion and various world-views are something one must relate to in society, no matter what one thinks of that and wherever one lives in the world. This statement applies not least if we are to be able to live in consensus with each other and if we want a world with fewer conflicts, which I, without any evidence, claim that the majority of the world´s population wants. The fact that people with different truth claims, religions an world-views live side by side as today, is not a new phomenon globally and historically, but the Christian conformity that was formerly the practice in the West has today been replaced by a multitude of world-views through increased immigration and through increased secularization. The purpose of this thesis is to investigate and describe the mission of religious philosophy in a late-modern, multi-religious, pluralistic world. And in the first place to find out what the three religious philosophers Kevin Schilbrack from USA, Mikael Stenmark from Sweden and Nick Trakakis from Australia say about this. By comparing their perceptions with each other, I want to point out similarities and differences and see why I mean that the discipline should be developed for one or the other direction. I advocate that religion of philosophy continues to work with the methods by which one seeks to understand, describe and explain different religions ans world-views, as well as critically review, assess or evaluate them. This is because the philosophy of religion is to be taken seriously in order for philosophy of religion to take society seriously. Religion of philosophy should also study lived religion as a complement to the textculture. Moving the starting point to the religion you are studying can also be of benefit to the study of religious philosophy in order to get a more accurate picture of foreign religions. The advantage of what I advocate here is that in the future we can get a philosophy of religion that is not normative, defined that it has the starting point in theism, that the confessional is the norm, or relativistic.

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32

Abel, Robert Benjamin. "The Religious Philosophy of Richard M Nixon". W&M ScholarWorks, 2008. https://scholarworks.wm.edu/etd/1539626558.

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33

Breen, John Lawrence. "Emperor, state and religion in Restoration Japan". Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260629.

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34

McNab, Christopher. "Alterity, religion, and the metaphysics of postmodernism". Thesis, Aberystwyth University, 1998. http://hdl.handle.net/2160/1de393b6-89b1-46ad-91ba-8d5e8ab34276.

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Postmodernism privileges figures of negativity, figures defined under such terms as alterity, absence, aporia and the Other. The ostensible function of these tropes is the disruption of logocentrism through the introduction of the indeterminate. However, by arguing that the 'metaphysics of presence' is all that exists in social communication, alterity can be reinterpreted as a metanarrative trope whose language and function repeat attributes previously defined by theology. Much postmodern fiction, with its indeterminate style, acts like a negative theology by systematically negating other thematic presences in the text in order to present alterity itself as a dominant with final jurisdiction over all areas of language and being. Because of its dominance, this alterity comes to exercise conceptual powers akin to the metaphysical expressions of the divine: ineffability, infinity, omnipotence, atemporality, ethical force. The religious and mystical references that often crowd postmodern fiction, therefore, support alterity's shift from the aporetic to the transcendent. By examining metaphysical alterity in postmodern treatments of character, death, allegory and history, I argue that postmodern literature is a limited theological discourse that questions postmodern pluralism and populism. The reified negative has such a privilege in postmodernism that it creates an aporetic politics that is only capable of representing otherness rather than others. I suggest that this is a 'natural' philosophy for late-capitalism in that it refuses broad social praxis in favour of a value-free market and anti-foundational argument. I set aside Salman Rushdie as someone whose fiction manages to use metaphysics and fragmentation in a non-transcendental manner. Rushdie locates meaning in the dialogue between the metaphysical and the material, rather than an abstracted absence and presence, and thus he is able to portray metanarratives without transcendence or dogmatism. As such, Rushdie shows that postmodernism's insistence on alterity fafls to engage meaningfully with social conditions.

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35

Wellington, R. A. "The Problem of Doctrinal Decidability| Methods for Evaluating Purorted Divine Revelations". Thesis, Oklahoma State University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10272232.

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The plethora of contrary doctrines pertaining to salvation, among the variety of religions in the world today, creates a problem for the sincere investigator who seeks to find out if there is such a thing as salvation and, if there is, how to be saved. These contrary doctrines are problematic to the degree that the sincere investigator is unable to evaluate the probability of some of these doctrines over others. In order to aid the sincere investigator with this problem, I explore methods for evaluating doctrines that purport to affect one?s salvation.

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36

Williams, John Anthony. "Church, religion and secularization in the theology of Christian radicalism, 1960-69 : critical perspectives from the sociology of religion". Thesis, Durham University, 1986. http://etheses.dur.ac.uk/6775/.

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37

Kothari, Jahnavi. "Finding Parallels Between Jain Philosophy and Sartrean Existentialism: Recognising the Richness of South Asian Religious Philosophy Against the Developments in Continental Philosophy". Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/scripps_theses/1367.

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As a Religious Studies and Humanities: Interdisciplinary Studies in Culture major, I have noticed several striking similarities between South Asian religious philosophies and Continental philosophy. However, this also brought my attention to the severe lack of representation of South Asian philosophies. I began to see the resonances with Jainism and Jean-Paul Sartre’s Existentialism is a Humanism. Therefore, my thesis explores the similarities between atheism, subjectivity and responsibility as common concepts between Sartrean Existentialism and Jainism.

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38

Pulis, Stephen James. "Spiritual vitality of Assemblies of God post-high school young adults". Thesis, Assemblies of God Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3689604.

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The purpose of this research was to develop the components of a theory for retention of young people after their high school years by examining the factors that contribute to continued spiritual vitality in Assemblies of God (AG) post-high school young adults. Data was collected from a stratified sample of ninety-five young adults in the United States during their senior year of high school in 2011 and two years later in 2013. In line with research by the Fuller Youth Institute (FYI), continued spiritual vitality was operationalized by using the Religious Behavior Scale, the Religious Identity Scale, and the Risk Behavior Scale. The results identified nine elements from spiritual formation factors, social considerations, and high school youth group experiences that produced fourteen statistically significant correlations with higher levels of retention and spiritual vitality in the sample two years after leaving school. This research appears to suggest that it is the aggregated effect of intentional youth group experiences providing opportunity for the internalized guidance of the Holy Spirit, recognized as God's work, and not specific youth group programs or religious activities that have the potential to create a unique spiritual journey that would ensure spiritual vitality for the youth after they leave high school.

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39

Borda, Mara. "Knowledge, science, religion philosophy as a critical alternative to metaphysics". Würzburg Königshausen und Neumann, 2003. http://deposit.d-nb.de/cgi-bin/dokserv?id=2868028&prov=M&dok_var=1&dok_ext=htm.

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40

Rocker, Stephen. "Hegel's rational religion: The validity of Hegel's argument for the identity in content of absolute religion and absolute philosophy". Thesis, University of Ottawa (Canada), 1990. http://hdl.handle.net/10393/6001.

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41

Newman, Deron Scott. "Philosophy as a religious experience in Plato". Thesis, University of Edinburgh, 2000. http://webex.lib.ed.ac.uk/asbtracts/newman01.pdf.

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42

Sellers, M. N. S. "The importance of the sun in early Roman religion". Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371738.

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43

Wait, G. A. "Ritual and religion in the Iron Age of Britain". Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371761.

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44

Ireland, V. E. J. D. C. "Religion and education : a study of a Pentecostal practice". Thesis, University of Manchester, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.233404.

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45

Stromback, Dennis. "Nishida's Philosophical Resistance to the Secular-Religion Binary". Diss., Temple University Libraries, 2019. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/596338.

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Religion
Ph.D.
It has been common in scholarship to frame Nishida Kitarō’s philosophy (西田哲学) as an attempt at overcoming the dualities of Western modernity. But what has been downplayed in this reading is how Nishida re-interprets the concept of religion in a way that challenges modernist theories of religion, with implications that speak to the problematics of the secular-religion binary today. Nishida’s view of religion, as an existential form of awareness, and a structuring logic of historical reality, with its own epistemological criteria, contrast with the theoretical accounts that assume religion is opposite to the real—or that religion is subordinate to the secular. By designating religion as a logical category that coincides with the real, Nishida’s philosophical standpoint offers a means to not only re-think the relationship between the secular and the religious, but to re-think the relationship between the West and the rest of the world, because if rationality is not a superior category over religion, then the races, cultures, and ethnicities that have been historically subordinated are placed on an equal epistemological footing with Western philosophy and science. In this sense, Nishida’s philosophy of religion allows us to think critically about the “problem of religion” and presents a discussion that can also be used to address some of the issues raised within post-colonial studies.
Temple University--Theses

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46

Biver, Jaquelinne M. "Identity formation and public perception in the history of American Mormonism". FIU Digital Commons, 2009. http://digitalcommons.fiu.edu/etd/1704.

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This study inquires into the institutional identity of the Church of Jesus Christ of Latter-day Saints since its founding in 1830. The study takes a historical stance in discussing the relationship between American public perceptions and the Church's developing internal identity, tracing these changes through three distinct historical stages. Building on the works of historians and sociologists such as Jan Shipps, Armand Mauss, and Terryl Givens, this study hopes to contribute to the understanding of new religious movements and the progression from sect to church. The study finds that Mormon identity and American perceptions of Mormons have had an inter-influential relationship, each responding and re-forming in turn. The LDS Church has progressed from sect to church as tensions with the host society have lessened. Currently, the Church is at an optimum level of tension with the host society, maintaining a distinct identity while enjoying conventional acceptance.

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47

Ashok, Kumar Kuldeep. "Clairvoyance in Jainism: Avadhijñāna in Philosophy, Epistemology and Literature". FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3700.

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This thesis is an analytical study of the place of clairvoyance (avadhijñāna) in Jain epistemology and soteriology. It argues that avadhijñāna occupies an ambivalent position regarding both, since it is not solely attained by means of spiritual progression but may also spontaneously arise regardless of a being’s righteousness (samyaktva). Beginning with a survey of descriptions of avadhijñāna in the canons of each sect, including a translation of Nandisūtra 12-28, it examines how commentaries, philosophy and narrative literature developed and elaborated upon avadhijñāna as part of its epistemological system. Further, it examines the nexus of avadhijñāna and karma theory to understand the role of clairvoyance in the cultivation of the three jewels—correct perception, knowledge, and conduct—that lead to liberation (mokṣa). Finally, several examples of clairvoyants from Jain narratives show how clairvoyance reamined an ambivalent tool for virtuous transformation in popular literature.

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48

Clark, Judith F. "A Deleuzian feminism Philosophy, theology and ethics /". Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2006. http://proquest.umi.com/login?COPT=REJTPTU0NWQmSU5UPTAmVkVSPTI=&clientId=3739.

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49

Beith, Donald. "Passivity in the philosophy of Merleau-Ponty". Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116957.

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Modern philosophy, from Descartes and Kant to early articulations of the phenomenological method, is based upon the premise that nature is synthetically established by human consciousness. In his late thinking, Merleau-Ponty rethinks the notion of passivity, a concept he opposes to the pure activity of constituting consciousness, and through which he explains how novel meaning can emerge in nature without being the product of constituting activity. While Merleau-Ponty's early works are systematic studies of human consciousness, and though many interpreters thereby take these works to be premised upon the primacy of consciousness as a constituting activity, I argue that there is a pivotal redefinition of passivity underway throughout his corpus.I explicate Merleau-Ponty's rethinking of passivity by drawing three progressively richer concepts of passivity out of his works: first is a structural passivity through which conscious or vital activities are mediated by an environment, second is a genetic passivity according to which the activities of consciousness and life are formed out of developmental processes, and third is a more radical sense of passivity which generates living activities without itself being a mode of constituting activity. Explaining this notion of generative passivity requires a complex investigation of the temporal structure within which original meaning emerges in life. I explain this temporal "institution" of meaning by studying specific phenomena: animal embryology and growth, as well as human development in childhood and puberty. Based on these studies, I make the case that the notion of generative passivity can uniquely explain the emergence of different forms of meaning in nature.
La philosophie moderne, de Descartes et Kant jusqu'aux premières articulations de la méthode phénoménologique, est basée sur la prémisse que la nature est établie synthétiquement par la conscience humaine. Dans sa pensée ultérieure, Merleau-Ponty repense la notion de passivité, un concept qu'il oppose à l'activité pure de la conscience constitutive, et à travers laquelle il explique la manière dont de sens nouveaux peuvent émerger de la nature sans être le produit d'une telle activité. Puisque Merleau-Ponty tente, dans ses premières oeuvres, d'analyser systématiquement la conscience humaine, une tendance est née parmi ses commentateurs d'interpréter ceux-ci comme étant fondée sur la primauté de la conscience comme activité constitutive. Je soutiens au contraire que tout au long de son corpus, Merleau-Ponty entreprend de redéfinir la passivité. J'élucide la repensée de la passivité chez Merleau-Ponty en soutirant de son oeuvre trois concepts progressivement plus riches. En premier nous trouvons une passivité dite structurelle à travers de laquelle les activités conscientes ou vitales peuvent se déployer dans un environnement qui leur sert de médiateur. En second nous découvrons une passivité dite génétique en fonction de laquelle les activités de la conscience et de la vie se forment grâce à des processus de développement. Finalement nous dévoilons une passivité plus radicale, une passivité dite générative, qui produit les activités vivantes sans étant elle-même une modalité de l'activité constitutive. Pour expliquer ce dernier concept de passivité nous devons effectuer une analyse complexe de la structure temporelle au coeur de laquelle le sens original émerge dans la vie. J'explique cette 'institution' temporelle du sens en étudiant des phénomènes spécifiques tel que embryologie et la croissance animale, et le développement humain à l'enfance et à la puberté. Sur la base de ces études, je soutiens que la notion de passivité générative est la mieux placé pour expliquer l'émergence des différentes formes de sens dans la nature.

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50

Barbosa, Cepeda Carlos Andrés. "Back to the Source : Religion and Nonreductionism in Nishitani Keiji's Philosophy". Doctoral thesis, Universitat Pompeu Fabra, 2017. http://hdl.handle.net/10803/456166.

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The present dissertation inquires into Nishitani Keiji’s nonreductionism in the context of the conflict between science and religion. Even though it is largely implicit, his nonreductionism proves relevant to the interpretation of his thought, especially in relation to questions about the essence of religion, the nature of science, and the meaning of life and reality. In the middle of revived controversy over religion’s reducibility (fueled by recent progress in cognitive science), Nishitani’s existential thought provides clues for a critique of reductionism and the disclosure of an alternative wherefrom the relationship between science and religion is not one of conflict, but productive coexistence. It is then relevant to discussing to what extent humanity can both benefit from the progress of science and technology, and fulfill the spiritual need for a meaningful existence.

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