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Articles de revues sur le sujet « Theism – history »

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Auteur : Grafiati
Publié le 26 juillet 2024

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1

Dombrowski, Daniel A. « Neoclassical Theism as Inherently Dialogical ». Religions 13, no 6 (8 juin 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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Matthews, Gareth B., et Clement Dore. « Theism. » Philosophy and Phenomenological Research 47, no 4 (juin 1987) : 678. http://dx.doi.org/10.2307/2107240.

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Sleptsova, Valeriya. « Criticism of positive theistic arguments in the polemic of theism and atheism ». St.Tikhons' University Review 101 (30 juin 2022) : 82–95. http://dx.doi.org/10.15382/sturi2022101.82-95.

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In the article the author analyzes the arguments of the theist W.L. Craig for the existence of the omnipotent, all-good, timeless God of classical theism as well as counter-arguments of W. Sinnot-Armstrong. W.L. Craig used five arguments, they are Kalam cosmological argument, fine-tuning argument, objective moral values argument, argument from the testimonies of the gospels and argument from religious experience. Craig seeks to show that when we take all these arguments together, they increase the probability of the existence of the God of classical theism. Sinnot-Armstrong, in turn, criticized all these arguments and seeks to show with varying levels of credibility that every Craig’s argument can be refuted within the framework of an atheistic approach. He exposes the argument from the existence of objective moral values to the most detailed criticism, while speaking from the position of moral realism and Platonism. Sinnot-Armstrong criticized fine-tuning argument least convincingly. He accepted the fact that there is no good atheistic response to this argument, but he used usual rhetorical attacks against theism. He uncritically repeated the model of the war between science and religion. As a result of the analysis of the controversy between Craig and Sinnot-Armstrong, the author of the article comes to several conclusions. Firstly, atheism is combined with various metaphysical attitudes, from naturalism to Platonism. Secondly, an atheist may hold different views on the problem of free will between determinism and indeterminism. Thus, since atheism is very heterogeneous in itself, most of the Sinnot-Armstrong counter-arguments are not universally applicable to atheists.
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Shannon, Nathan D. « Herman and Johan Herman Bavinck on the Uniqueness of Christian Theism ». Mission Studies 39, no 1 (15 février 2022) : 50–69. http://dx.doi.org/10.1163/15733831-12341829.

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Abstract This article presents Herman Bavinck and Johan Herman Bavinck’s explications of the uniqueness of Christian theism in terms of the absolute personalism of the Christian Scriptures. Both argue that, outside of Christian special revelation, absoluteness and personality appear in irresolvable dialectic. The dogmatician Herman Bavinck detects this tension in the history of Western philosophy, and the missiologist Johan Herman in the religions of Java. They argue that the Christian Scriptures present the absolute personality of the triune God as the subversive fulfillment of the contradictory theisms of philosophical speculation and of non-Christian religions respectively. This article thus attempts a retrieval of a promising neo-Calvinist theme for the sake of a Reformed theology of religions and missiological encounter.
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CORDRY, BENJAMIN S. « Theism and the philosophy of nature ». Religious Studies 42, no 3 (10 juillet 2006) : 273–90. http://dx.doi.org/10.1017/s0034412506008444.

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In this paper I argue that traditional theism, in its theory, history, and practice has implications for the philosophy of nature. Namely, nature should be designed around aesthetic or meaningful principles and nature should be engineered in order to fulfil a fairly well defined set of purposes. If theism is true, we should be able to study nature objectively as a teleological system. After all, the teleological structure of nature is more important to us as spiritual beings than its mechanisms. Since a teleological philosophy of nature is no longer viable, traditional theism is untenable.
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6

Plantinga, Alvin. « Theism and Mathematics ». Theology and Science 9, no 1 (février 2011) : 27–33. http://dx.doi.org/10.1080/14746700.2011.547001.

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7

Amore, Roy C. « Introduction : A Brief History of Theism and Its Alternatives ». Religions 14, no 8 (11 août 2023) : 1031. http://dx.doi.org/10.3390/rel14081031.

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8

Wingard, John C. « Theism and the Metaphysics of Free Will ». Philosophia Christi 21, no 1 (2019) : 189–97. http://dx.doi.org/10.5840/pc201921117.

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Two recently published collections of essays—Free Will and Theism, edited by Kevin Timpe and Daniel Speak, and Free Will and Classical Theism, edited by the late Hugh McCann—represent the state of the art in current analytic philosophy and analytic theology with respect to issues at the intersection of the metaphysics of free will and Christian theism that have vexed philosophers and theologians throughout Christian history. Despite a marked imbalance of incompatibilist (mostly libertarian) authors over compatibilist authors in both volumes, the essays in these collections advance the discussion in significant ways, and I indicate some of those ways.
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9

Sijuwade, Joshua R. « The Theoretical Virtues of Theism ». Philosophies 8, no 6 (1 novembre 2023) : 102. http://dx.doi.org/10.3390/philosophies8060102.

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In this article, I seek to assess the extent to which a ‘trope-theoretic’ version of Theism is a better theory than that of a theory of Atheism, as posited by Graham Oppy. This end will be achieved by utilising the systemisation of the theoretical virtues proposed by Michael Keas (as further modified by an application of the work of Jonathan Schaffer), the notion of a trope, introduced by D.C. Williams, and an aspect, proposed by Donald L.M. Baxter, which will establish the basis of the trope-theoretic account of Theism that will be at the centre of our analysis. This assessment will ultimately show that Theism, rather than that of Atheism (Naturalism), can successfully achieve the trade-off between minimising theoretical commitments and maximising explanatory power. And thus, given this, the best theory of Theism—namely, that of ‘trope-theoretic Theism’—is to be privileged over that of the best theory of Atheism—namely, that of ‘Oppyian Naturalism’—and is able to provide grounds for a decisive reassessment of the cogency of Agnosticism.
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Byron, Chris, et Jesse Lopes. « HUME, KANT, AND FEUERBACH : WHY THE ANTHROPOMORPHIC CRITIQUE REVEALS A FALSE DILEMMA BETWEEN NATURALISTIC ATHEISM AND ANTI-NATURALISTIC THEISM ». Think 19, no 54 (11 décembre 2019) : 55–67. http://dx.doi.org/10.1017/s1477175619000307.

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In current debates concerning atheism, two positions are considered possible: naturalistic atheism or anti-naturalistic theism. Anti-naturalistic theism is motivated by the failure of naturalism to explain the fundamental nature of reality. We, however, endorse anti-naturalistic atheism by reviving the ‘anthropomorphic critique’, arguing that theism misattributes human traits to the deity. Anti-naturalistic atheism is better suited to refute theists, since it undercuts their appeal to science's inadequacies. We trace the anthropomorphic critique from Hume's Dialogues, through Kant's epistemology, and conclude with its reception in Feuerbach. The anthropomorphic critique is an epistemological – not metaphysical – thesis, hence, it is agnostic about the fundamental nature of reality. Yet it convincingly shows that theism is not a tenable position. In essence, we aim to decouple atheism from naturalism, on the basis of a salient critique in the history of modern philosophy, in order to ameliorate current debates between atheists and theists.
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11

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

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This paper explores developments in the defence of theism within Scottish philosophy following Hume's Dialogues and the advent of Darwinian evolutionary biology. By examining the writings of two nineteenth-century Scottish philosophers, it aims to show that far from Darwinian biology completing Hume's destruction of natural theology, it prompted a new direction for the defence of philosophical theism. Henry Calderwood and Andrew Seth Pringle-Pattison occupied, respectively, the Chairs of Moral Philosophy and Logic and Metaphysics at the University of Edinburgh in the late nineteenth century. Their books reveal that the challenge of articulating new grounds for philosophical theism was not motivated by a conservative desire to see off a new intellectual threat, but by a desire for a proper understanding of evolutionary biology.
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12

Caputo, John D. « Panentheism and Weak Theology ». Modern Believing 63, no 2 (1 avril 2022) : 141–47. http://dx.doi.org/10.3828/mb.2022.11.

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Panentheism represents important progress in the history of the weakening of God, breaking the grip of the ens supremum which has long defined theism, but it requires another step, a further weakening, into a theology of the event, which is weak theology. This thesis is argued in two steps: weakening the supreme being into the ground of being (from theism to panentheism) and weakening the ground of being into the event (from panentheism to weak theology).
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13

Teuchert, Lisanne. « Powerless ? Modelling God’s Acting in the World in Eschatological Terms ». Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 61, no 3 (10 septembre 2019) : 316–32. http://dx.doi.org/10.1515/nzsth-2019-0017.

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Summary This essay deals with the fundamental problem in which the doctrine of providence, that is God’s acting in nature, history and individual life, is still stuck: the dilemma of theism or deism, God’s superiority or powerlessness. I introduce an eschatological perspective to find alternative approaches to power. I name six concrete modes of action, four of them drawn from different authors and theories such as Romano Guardini, Open Theism and Christian Link. Two more are developed out of the latter.
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14

EHRLICH, JOSHUA. « WILLIAM ROBERTSON AND SCIENTIFIC THEISM ». Modern Intellectual History 10, no 3 (24 octobre 2013) : 519–42. http://dx.doi.org/10.1017/s1479244313000206.

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Scholars have hitherto found little to no place for natural philosophy in the intellectual makeup of the Enlightened historian William Robertson, overlooking his significant contacts with that province and its central relevance to the controversy surrounding David Hume and Lord Kames in the 1750s. Here I reexamine Robertson's Situation of the World at the Time of Christ's Appearance (1755) in light of these contexts. I argue that his foundational sermon drew upon the scientific theism of such thinkers as Joseph Butler, Edmund Law, and Colin Maclaurin to counter the autonomous figurations of the universe associated with Hume and Kames, and to develop a historical account of progress based around Christian progressivism rather than the stadial theory of Adam Smith. Robertson conceived of history neither in secular terms nor in those of traditional religion, but sought instead to update the language of providentialism by naturalizing the sacred within a framework of general laws.
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Zheleznova, Natalia. « Ex Oriente lumen naturale rationis : how East and West met ». Philosophy Journal 17, no 2 (mai 2024) : 184–91. http://dx.doi.org/10.21146/2072-0726-2024-17-2-184-191.

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The book under review is devoted to īśvaravāda – Indian philosophical theism in the con­text of the polemics between theists and antitheists. The author traces the history of the con­cepts of “theism” and “philosophical theism” in European philosophy and provides a jus­tification for the possibility of applying these concepts to medieval India. The publication examines three versions of īśvaravāda (in classical Yoga, Advaita-Vedānta, Nyāya-Vaiśeṣika and bhakti-schools of Vedānta), accompanied by translations from Sanskrit sec­tions of texts that present the arguments of Indian theists. The author of the review em­phasizes the relevance of the book for modern philosophical discussions. At the same time, the unjustified limitation of V.K. Shokhin’s use of the astika-nāstika juxtaposition in the context of pan-Indian polemics and some negligence in the use of diacritics in transliterating Sanskrit terms is discussed.
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16

Nagao, Shinichi. « Science, Metaphysics, and the Hand of God : the case of Thomas Reid ». Journal of Scottish Philosophy 21, no 1 (mars 2023) : 35–52. http://dx.doi.org/10.3366/jsp.2023.0350.

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This paper will explore how being a Newtonian scientist affected the formation of Thomas Reid’s philosophy and theism. Reid, like other Newtonian scientists, found evidence of God in his understanding nature and the limitations of science. Reid introduced the Newtonian scientific method into his philosophical speculations to establish his system. Focusing on the application of the ‘Newtonian method’ he employed, this paper examines the development of Reid’s philosophy and points out that one of the origins of his theism was his mastery of Newtonian science and its methodology.
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Stein, Stephen J., et R. C. De Propso. « Theism in the Discourse of Jonathan Edwards ». Journal of American History 73, no 2 (septembre 1986) : 454. http://dx.doi.org/10.2307/1908247.

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Brown, Frank Burch. « The evolution of Darwin's theism ». Journal of the History of Biology 19, no 1 (mars 1986) : 1–45. http://dx.doi.org/10.1007/bf00346616.

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19

Quinn, Philip L., William Lane Craig et Quentin Smith. « Theism, Atheism, and Big Bang Cosmology. » Philosophy and Phenomenological Research 56, no 3 (septembre 1996) : 733. http://dx.doi.org/10.2307/2108402.

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Beall, E. F. « Theism and Mysticism in Hesiod’s Works and Days ». History of Religions 43, no 3 (février 2004) : 177–93. http://dx.doi.org/10.1086/423398.

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Hyman, Gavin. « Dialectics or politics ? Atheism and the return to religion ». Approaching Religion 2, no 1 (8 juin 2012) : 66–74. http://dx.doi.org/10.30664/ar.67493.

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Much scholarly attention has been given to the vast differences in understandings of theism throughout the history of the theological tradition. Rather less attention has been given to differences in understandings of atheism. That there are and have been such differences, however, is obvious. This may be seen in the contemporary context if we juxtapose the ‘newly visible’ atheisms of, for instance, Richard Dawkins and Slavoj Žižek. In previous work, I and several other scholars have drawn attention to the ways in which the existence of different forms of atheism may be explained by the fact that they are responding to and negating very different forms of theism. But there may well be more at stake in differences between atheisms than this.
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JORDAN, Jeff. « Does Skeptical Theism Lead to Moral Skepticism ? » Philosophy and Phenomenological Research 72, no 2 (mars 2006) : 403–17. http://dx.doi.org/10.1111/j.1933-1592.2006.tb00567.x.

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TE VELDE, R. A. « Aquina's 'Summa contra Gentiles' : A Metaphysics of Theism ? » Recherches de Théologie et Philosophie Médiévales 65, no 1 (1 janvier 1998) : 176–87. http://dx.doi.org/10.2143/rtpm.65.1.530052.

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Irmiya Elawa, Nathan. « ‘The Eliminated Gods’ : The Christian Reconfiguration of Jukun Theism ». Studies in World Christianity 28, no 2 (juillet 2022) : 205–25. http://dx.doi.org/10.3366/swc.2022.0390.

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This article looks at an aspect of the cosmology of the Jukun of north-central Nigeria, specifically their theism, and how it has changed through their encounter with Christian monotheism. Many contemporary Jukun people assume that their indigenous cosmology has always been anchored on a Supreme Being akin to the Christian God. In this study I show that this currently held belief is largely due to the theological framework which Christian missionaries sought to make the Jukun worldview fit into. And even prior to the first Christian contact, Jukun indigenous cosmology had been in contact with Islam. I give a very brief history of the Jukun and of the Christian missionary efforts among them starting in 1906 and, starting from my own questions growing up as a Jukun, look at how indigenous concepts and categories for deities were adapted over the course of time as the majority of Jukun became Christian.
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Sou, Michael. « Baha'i Cosmological Symbolism and the Ecofeminist Critique ». Journal of Bahá’í Studies 7, no 1 (1 mars 1995) : 23–56. http://dx.doi.org/10.31581/jbs-7.1.442(1995).

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This article is composed of three parts. The first part documents the constituents of Baha'i cosmological symbolism--such as dualism, theism, and redemptive history. By "cosmological symbolism" is here meant a system of symbols used to portray the origin, nature, and existence of the cosmos. As will be shown, the most immediate antecedents of Baha'i cosmological symbolism are various biblica texts (most elements can be observed in the Book of Genesis alone and often as mediated through the Qur'an). Biblical cosmological symbolism--especially those aspects that relate to dualistic theism--has been criticized severely by some feminists and environmentalists, and their arguments can also be applied to Baha'i cosmology. The second part of this article provides a brief introduction to the main feminist/environmentalist arguments. The third part summarizes and examines the eschatological character of Baha'i cosmological symbolism since Baha'i eschatology provides answers to many feminist and ecological objections.
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Powell, Samuel M. « The World’s Participation in God’s Trinitarian Life ». Process Studies 37, no 1 (1 avril 2008) : 145–65. http://dx.doi.org/10.2307/44797245.

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Abstract Like process theism, Christian theology affirms the immanence of God in the world and of the world in God. Unlike process theism, it also affirms the ontological priority of God over the world. As a result, Christian theologians will object to describing God’s relation to the world by analogy with the mind’s relation to the body or in terms of whole-part relations. In Christian history, the God-world relation has been more often described in terms of "participation." The world is said to participate in God, keeping in mind that this language is highly metaphorical. The idea of participation is a development of themes enunciated by Plato and Aristotle, but adapted by Christian theologians to trinitarian ends. The created world participates in God by reflecting the trinitarian life of identity and difference. This establishes an organic and internal relation between God and the world.
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Rezkalla, Paul. « Theism & ; Evolutionary Debunking Arguments Against Moral Realism ». European Journal for Philosophy of Religion 12, no 3 (24 septembre 2020) : 41. http://dx.doi.org/10.24204/ejpr.v12i3.3409.

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Evolutionary debunking arguments against morality come in a variety of forms that differ both in how they take evolution to be problematic for morality and in their specific target of morality i.e. objectivity, realism, justification for moral beliefs, etc. For the purpose of this paper, I will first articulate several recent debunking approaches and highlight what they take to be problematic features of evolutionary history for morality. In doing so I will be forced to abstract from some of the specific arguments offered, although I will provide replies to particular aspects of the arguments offered by Michael Ruse, Sharon Street and Richard Joyce. Then, I will show that theists have independent reasons for rejecting certain, core assumptions of these debunking approaches, thus deflating the major thrust of debunking worries for morality. While there may be good responses available to the non-theist realist with respect to several of the worries raised below, this paper will simply show why the theist need not be troubled by contemporary debunking approaches against morality.
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Katayama, Hirofumi. « Cosmic Humanism : A Vision of Humanism from Big History ». Journal of Big History 6, no 3 (1 décembre 2023) : 84–93. http://dx.doi.org/10.22339/jbh.v6i3.6307.

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In this paper I pick up humanism, and try to show a vision of humanism based on Big History. Of course, the concept of humanism has its own long history, and it has various meanings. To examine them in detail is out of my scope. American Humanist Association defines humanism as: “Humanism is a progressive philosophy of life that, without theism or other supernatural beliefs, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good.” 1 Here, for the time being, I simply define it as an idea to admit human dignity and oppose those which oppress human beings, and discuss how Big History deals with this idea.
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ALLEN, R. T. « Idealism, Theism and Education : some footnotes to Gordon & ; White ». Journal of Philosophy of Education 21, no 2 (décembre 1987) : 283–86. http://dx.doi.org/10.1111/j.1467-9752.1987.tb00168.x.

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

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There are good reasons to think that at least a part of Hume's project in the ‘The natural history of religion’ was to buttress a philosophical critique of the reasonableness of religious belief undertaken in other works, and to attack a fundamentalist account of the history of religion and the foundations of morality. But there are also problems with supposing that Hume intended to achieve either of these goals. I argue that two problems in particular – accounting for Hume's neglect of revelation, and accounting for his remarks on the ‘invincibility’ of the reasons for ‘genuine theism’ – can only be resolved by recognizing that Hume's purposes in ‘The natural history’ were not fundamentally critical. If I am right, Hume's purpose was mainly to explain why ‘false’ or ‘adulterate’ forms of religious belief are so widespread and so influential.
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Hammond, Guy B. « Tillich on Divine Power and Ultimate Meaning in Human History ». Articles spéciaux 67, no 3 (5 avril 2012) : 553–64. http://dx.doi.org/10.7202/1008604ar.

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Paul Tillich’s concept of God opposes the “interventionist” model of traditional Western theism. This paper attempts to determine whether, and in what sense, for Tillich, God may be said to act specifically to influence the course of historical events. It is argued that his concept of “Spiritual power” provides his answer. In clarification the concepts of “spirit,” “power,” “meaning,” “vocation,” “kairos,” and “the renunciation of power” are explored. According to Tillich, the vocations of specific social groups are empowered by divine power, providing both gift and task. For Christians the vocation of Jesus the Christ to proclaim the coming Kingdom of God as the ultimate meaning of history provides the criterion by which concrete vocations may be judged. God acts by providing meaning, which must be chosen and achieved.
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James Arnt Aune. « Tales of the Text : Originalism, Theism, and the History of the U. S. Constitution ». Rhetoric & ; Public Affairs 1, no 2 (1998) : 257–79. http://dx.doi.org/10.1353/rap.2010.0006.

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Smith, Quentin, et William Lane Craig. « Divine Foreknowledge and Human Freedom (The Coherence of Theism : Omniscience). » Philosophy and Phenomenological Research 53, no 2 (juin 1993) : 493. http://dx.doi.org/10.2307/2107790.

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Elverskog, Johan. « A Mongol-Mughal lens on religion and empire in Eurasian history : An introduction ». Modern Asian Studies 56, no 3 (8 avril 2022) : 715–20. http://dx.doi.org/10.1017/s0026749x21000500.

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AbstractThis article introduces this special volume on the Mughal policy of sulh-i kull by situating the collection of articles in relation to broader developments across Eurasia. The Catholic inquisitors of Europe who defended nonsense by cruelty,might have been confounded by the example of a barbarian,who anticipated the lessons of philosophy and established by his lawsa system of pure theism and perfect toleration…a singular conformitymay be found between the religious laws of Zingis Khan and Mr. Locke.—Edward Gibbon, The History of the Decline and Fall of the Roman Empire1In a word, the question is no longer whether Jesus was firstcrucified and then resurrected, but how it came to pass that so many humanstoday believe in the Crucifixion and Resurrection.—Marc Bloch, ‘The Idol of Origins’2
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Taliaferro, Charles. « Divine and Human Agency from the Standpoint of Historicalism, Scientism, and Phenomenological Realism ». European Journal for Philosophy of Religion 7, no 3 (23 septembre 2015) : 3–25. http://dx.doi.org/10.24204/ejpr.v7i3.102.

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Phenomenological realism, in the tradition of Dietrich von Hildebrand, is advanced as a promising methodology for a theistic philosophy of divine and human agency. Phenomenological realism is defended in contrast to the practice of historicalism – the view that a philosophy of mind and God should always be done as part of a thoroughgoing history of philosophy, e.g. the use of examples in analytic theology should be subordinated to engaging the work of Kant and other great philosophers. The criticism of theism based on forms of naturalism that give exclusive authority to the physical sciences (or scientism) is criticized from a phenomenological, realist perspective.
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BROOKE, CHRISTOPHER. « HOW THE STOICS BECAME ATHEISTS ». Historical Journal 49, no 2 (juin 2006) : 387–402. http://dx.doi.org/10.1017/s0018246x06005255.

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In the middle of the seventeenth century, scholarship on ancient Stoicism generally understood it to be a form of theism. By the middle of the eighteenth century, Stoicism was widely (though not universally) reckoned a variety of atheism, both by its critics and by those more favourably disposed to its claims. This article describes this transition, the catalyst for which was the controversy surrounding Spinoza's philosophy, and which was shaped above all by contemporary transformations in the historiography of philosophy. Particular attention is paid to the roles in this story played by Thomas Gataker, Ralph Cudworth, J. F. Buddeus, Jean Barbeyrac, and J. L. Mosheim, whose contributions collectively helped to shape the way in which Stoicism was presented in two of the leading reference works of the Enlightenment, J. J. Brucker's Critical History of Philosophy and the Encyclopédie of Diderot and d'Alembert.
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Pitts, J. Brian. « Why the Big Bang Singularity Does Not Help the Kalām Cosmological Argument for Theism ». British Journal for the Philosophy of Science 59, no 4 (1 décembre 2008) : 675–708. http://dx.doi.org/10.1093/bjps/axn032.

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Shakhnovich, Marianna M. « Scientific Atheism of the Era of “Developed Socialism” in the Visual Arts : a Series of Decorative Panels “Soviet Way of Life” (1983–1986) from the Collection of the State Museum of the History of Religion ». Study of Religion, no 3 (2019) : 100–109. http://dx.doi.org/10.22250/2072-8662.2019.3.100-109.

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The article deals with the history of the creation of a series of decorative panels “The Soviet way of life” (1983–1986) from the collection of the State Museum of the History of Religion, created by artists from the village Mstyora. The discussion on the essence of atheism, unfolded in the Soviet social science literature of the period of “developed socialism”, was indirectly reflected in the concept of the new Museum exhibition on the atheism in contemporary society. Some authors searched for the “positive” content of atheism, developing the so-called “theory of scientific atheism”, others, relying on the traditions of European free-thinking, considered atheism only a negation of theism and a feature of the materialistic worldview, suggesting searching for “positive” content not in atheism, but in science, culture and new civil traditions.
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Antombikums, Aku Stephen. « Divine Atemporal-Temporal Relations : Does Open Theism Have a Better Option ? » Philosophy of Religion : Analytic Researches 7, no 2 (2023) : 80–97. http://dx.doi.org/10.21146/2587-683x-2023-7-2-80-97.

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Open theists argue that God’s relationship to time, as conceived in classical theism, is erroneous. They explicate that it is contradictory for an atemporal being to act in a temporal universe, including experiencing its temporal successions. Contrary to the atemporalists, redemptive history has shown that God interacts with humans in time. This relational nature of God nullifies the classical notion of God as timelessly eternal. Therefore, it lacks a philosophical and theological basis. Because God is in time, He does not know all future contingencies and, therefore, changes. This study examines open theism’s appropriation of the A and B theories of time to the divine-human relationship. The study argues that divine temporality does not solve the tension of divine-human relationships, especially in relation to the future. Further, historical divine temporality does not negate the fact of divine atemporality. It mainly stems from God’s choice to create temporal creatures and His relationship with them. Furthermore, if it is not logically and metaphysically contradictory for an omnipresent being to act in space, then it follows that an atemporal being can act in time. Whether time is understood from the metric or psychological point of view, it does not transcend God, and therefore, the limitation it places on human creatures with respect to the future does not apply to God. Lastly, although a few philosophers reject the notion of eternity as timelessly eternal, the doctrine has a philosophical and theological basis in the Scripture.
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Wainwright, William J. « The Spiritual Senses in Western Spirituality and the Analytic Philosophy of Religion ». European Journal for Philosophy of Religion 3, no 1 (21 mars 2011) : 21–41. http://dx.doi.org/10.24204/ejpr.v3i1.379.

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The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine’s significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development of the doctrine in Puritan thought and spirituality fills a serious lacuna in Pike’s treatment, and conclude with some suggestions as to where the discussion should go next.
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Medema, Steven G. « “Losing My Religion” : Sidgwick, Theism, and the Struggle for Utilitarian Ethics in Economic Analysis ». History of Political Economy 40, no 5 (2008) : 189–211. http://dx.doi.org/10.1215/00182702-2007-066.

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Suslov, Alexey Viktorovich, et Dmitrii Alekseevich Gusev. « Two Verticals, or the Paradox and Tragedy of Soviet Atheism ». Философия и культура, no 2 (février 2023) : 76–90. http://dx.doi.org/10.7256/2454-0757.2023.2.37992.

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The object of the study is atheism and theism as important ideological components of two opposing solutions to the "main question of philosophy" – materialism and idealism – forming two systems of human life navigation. The subject of the study is two ideological paradigms – Soviet atheism and Orthodox Christianity. Materialism and atheism are the fundamental elements of the Marxist doctrine underlying the philosophy and culture of the Soviet period of Russian history, opposing theism, creationism and providentialism of the Christian understanding of the world and man, characteristic of the ideological paradigm of pre–revolutionary Russia. The purpose of the study is to clarify and substantiate the ideological intersection of these seemingly incompatible ideological positions. One of the objectives of the study is to substantiate their vertical semantic and value orientation. The novelty of the research, in particular, lies in the substantiation of the statement that two incompatible ideological poles represent varieties of the classical philosophical tradition with its vertical value-semantic orientation, and together oppose the main orientation of non-classical philosophy based on a horizontal scale of meanings and values. One of the main conclusions is that the vertical of Soviet materialism and atheism is a paradox and at the same time its tragedy: surprisingly, due to the vertical orientation of Soviet culture – formally atheistic – it is actually permeated with religious intuitions, questions, problems, ideas and plots disguised as secular concepts and terms, which finds its manifestation in various works of Soviet artistic culture.
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Liu, Yu. « Behind the Façade of the Rites Controversy : The Intriguing Contrast of Chinese and European Theism ». Journal of Religious History 44, no 1 (3 février 2020) : 3–26. http://dx.doi.org/10.1111/1467-9809.12638.

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Koszkało, Martyna, et Robert Koszkało. « What the Fall of Angels Tells Us about the Essence of Morality ». Religions 12, no 11 (22 octobre 2021) : 920. http://dx.doi.org/10.3390/rel12110920.

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The article describes two concepts of the sources of morality present in the evolutionist traditions (Evolution of Ethics and the Veneer Theory). Then, a modal argument against the evolutionist theory of morality is presented, based on the history of the fall of angels present in classical theism. This story is taken in the article as a possible example of the actions of individuals who operate outside of any evolutionary and social context, and of those whose ontic constitution excludes the possession of emotions. In this way, an attempt is made to present the essential features of anyone that is subject to moral evaluation, thus concluding that morality in its essence cannot be defined in biological and evolutionary terms.
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Johnston, William H. « The Conversions of C.S. Lewis : Notes on Rethinking Their Chronology and Character ». Journal of Inklings Studies 13, no 1 (avril 2023) : 1–27. http://dx.doi.org/10.3366/ink.2023.0173.

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This essay seeks to contribute to ongoing study of the chronology and characteristics of C.S. Lewis's multi-step conversion to Christianity by inviting new consideration of features of three moments or phases of that process. Section 1 proposes adding ‘conversion to conscience’ in early 1930 as an identifiable phase in the process. Section 2 enters discussion of the dating of Lewis's conversion to theism in June or July of 1930 and its relation to his learning to dive, with attention to the emotional intensity of that conversion. Section 3 re-reads Lewis's explanations of his conversion to Christianity in the autumn of 1931, noting the extended time it took and the nature of his hesitancies before full commitment.
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BAR-ASHER, M. M., et A. KOFSKY. « An Early Nushayrî Theological Dialogue on the Relation between theMa'nâand theIsm ». Le Muséon 108, no 1 (1 janvier 1995) : 169–80. http://dx.doi.org/10.2143/mus.108.1.525847.

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Large, William. « Is the Universe Moral ? » Journal for Continental Philosophy of Religion 4, no 1 (8 avril 2022) : 68–89. http://dx.doi.org/10.1163/25889613-bja10026.

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Abstract Kant argues against the ontological argument for the existence of God but replaces it with a moral theism. This article analyses Kant’s moral proof with emphasis on the Critique of the Power of Judgement, and his historical and political writings. It argues that at the heart of this argument is the idea of progress. The concrete content of the moral law is the idea of a just world. Such a just world would be impossible without the idea of God, since there would be no harmony between nature and freedom. It contrasts Kant’s concept of time and history with Heidegger’s. The difference between them is a reversal of modality. For Kant, actuality determines possibility. If I cannot imagine a just word as actual, then I would fall into moral despair. The idea of God grounds this actuality. For Heidegger, possibility is higher than actuality. Since history has no teleology, then no idea of God is required.
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Vereb, Zachary. « The Unity of Hobbes’s Philosophy : Science, Politics, and God ? » Philosophies 7, no 4 (22 août 2022) : 89. http://dx.doi.org/10.3390/philosophies7040089.

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This paper re-examines the dispute concerning Hobbes’s religious beliefs in light of his natural philosophy. First, I argue that atheistic readings of Hobbes can be more plausibly defended provided interpreters make use of a methodological unity thesis. Second, I suggest that theistic readers of Hobbes have good reason to favor the autonomy thesis. I conclude by highlighting how a re-examination of the theism dispute motivates reconsideration of the role of Hobbes’s natural philosophy and scientific methodology vis à vis politics. Maintaining the unity thesis as a methodological device can shed important light on the politics and methods of Leviathan. More importantly, this analysis motivates consideration of De Corpore in any serious study of Hobbes.
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Chajes, Julie. « Nothing Personal : Blavatsky and Her Indian Interlocutors ». Numen 69, no 1 (15 décembre 2021) : 27–60. http://dx.doi.org/10.1163/15685276-12341648.

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Abstract The Theosophical Society was an influential transnational religious movement founded by H. P. Blavatsky and others in 1875. With its theology of the impersonal Divine, Theosophy was particularly influential on the New Age, which inherited a propensity to see the divine in impersonal terms. Offering a corrective to the recent historiographical tendency that focuses solely on Theosophy’s Western aspects, this article analyzes Blavatsky’s written “conversations” on the nature of the Divine with two Indian Theosphists, T. Subba Row (1856–1890) and Mohini Chatterji (1858–1936). Contextualizing these discussions both globally and locally, it reveals Blavatsky’s engagement with Subba Row’s Vedantic reading of John Stuart Mill and her concurrent rejection of Mohini’s Brahmo-Samaj inspired theism. The article considers the power dynamics that lay behind these negotiations. It argues that they involved a mutual drive for legitimacy and were the result of complex transcultural encounters that resist reductionist historiographical tendencies.
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Etchegaray, Claire. « Whytt and the Idea of Power ». Early Science and Medicine 18, no 4-5 (2013) : 381–404. http://dx.doi.org/10.1163/15733823-1845p0004.

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In An Essay on the Vital and Involuntary Motions of Animals, Robert Whytt maintained that the muscular motions that perform the natural functions of the organism are caused by an immaterial power. Here we consider to what extent the philosophical criticism of power urged by Locke and Hume may jeopardize his thesis, how his response mobilizes the resources of the Scottish experimental theism and whether he makes an original use of such resources. First, we examine various pieces of experimental evidence from which Whytt infers the need to evoke this power, before showing how they prompt him to stand by the immaterial power in the face of the empiricist criticisms. Following this, we explore the link Whytt makes between power and agency, in particular comparing his thought with Locke’s. Lastly, we examine his work in the light of Hume’s criticism regarding the question of whether a power may be felt.
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