Дисертації з теми "Philosophy of natural Religion"
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Stewart, William. "Kierkegaard & Natural Religion." TopSCHOLAR®, 1988. https://digitalcommons.wku.edu/theses/2882.
Повний текст джерелаIbrahim, Bilal. "Freeing philosophy from metaphysics: Fakhr al-Dīn al-Rāzī's philosophical approach to the study of natural phenomena." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=116945.
Повний текст джерелаCette thèse examine la pensée de Fakhr al-Dīn al-Rāzī (m. 1210) telle que déployée dans ses deux œuvres philosophiques majeures, al-Mabāḥith al-Mashriqiyya et al-Mulakhkhaṣ fī al-Ḥikma. J'y avance l'idée que Rāzī entend développer un programme philosophique offrant une alternative à la théorie aristotélicienne de la connaissance scientifique. Elle s'articule en deux parties. La première restitue les composantes centrales du système de logique de Rāzī, y compris sa théorie des universaux, ses positions sur le rôle et la nature des définitions dans l'analyse philosophique ainsi que sa propre théorie de la prédication qui se propose de remplacer son équivalent aristotélicien. Cette première partie se concentre sur les programmes épistémologique et logique qui, selon Rāzī, doivent précéder l'analyse des problèmes développés dans les parties philosophique ou post-logique des Mabāḥith et du Mulakhkhaṣ (c'est-à-dire les Livres I à III dans ces deux œuvres). Cette première partie inclut quatre chapitres précédés d'une discussion préliminaire. Le but de cette introduction est d'examiner certains aspects de la théorie aristotélicienne de la science démonstrative et son interprétation par Avicenne, particulièrement concernant la prédication per se. Le premier chapitre évalue les principes épistémologiques et les positions que Rāzī pose en logique. L'analyse avancée par Rāzī souligne un certain nombre de présupposés épistémologiques problématiques de la théorie aristotélicienne de la définition et de l'acquisition des concepts, qui, selon lui ne devraient pas s'immiscer dans l'analyse logique. Le second chapitre se concentre sur la critique razienne de la prédication per se, sur laquelle se fonde la science démonstrative, et sur la théorie de la prédication que ce dernier propose en lieu et place de cette dernière. Cette théorie alternative est fondée sur des « universaux structurés » plutôt que sur des essences et des propriétés per se. Le troisième chapitre examine la critique formulée par Rāzī contre les définitions réelles et analyse ses positions sur les définitions nominales qu'il propose comme alternatives aux premières. Le quatrième chapitre examine la manière dont le programme épistémologique et logique de Rāzī informe sa restructuration du discours philosophique. Je défends l'idée que l'organisation et l'ordre des Mabāḥith et du Mulakhkhaṣ s'appuient sur l'approche alternative qu'il propose qui ne conserve plus la hiérarchie habituelle des sciences que l'on trouve chez Aristote. La métaphysique n'occupe plus la position première et privilégiée qu'elle a dans le système scientifique aristotélicien. Des positions ontologiques fondamentales, telles que les formulations forme-matière, la théorie des quatre causes ou même l'atomisme ne sont plus présupposés dans l'analyse de la nature des objets sensibles.La seconde partie se subdivise en deux chapitres et examine les positions philosophiques de Rāzī qui découlent et sont fondées sur son analyse de la logique. Je m'y concentre principalement sur les positions avancées dans les livres I et II. Le premier de ces deux chapitres (chapitre 5 de la thèse), examine des problèmes ontologiques liés à la doctrine avicennienne de la quiddité et à l'analyse forme-matière chez Aristote. Le dernier chapitre examine des éléments au cœur de l'épistémologie et de la psychologie de Rāzī. Ce chapitre débouche sur un certain nombre de problèmes épistémologiques, tels que son rejet de la théorie des formes mentales, qui ne sont qu'évoquées rapidement dans son analyse de la logique. Je défends l'idée que l'une des motivations centrales de l'opposition de Rāzī à Avicenne découle de sa pensée sur l'optique. Rāzī s'oppose à la théorie avicennienne de l'« impression » des formes sensibles (simulacra) et avance l'idée que la perception des formes sensibles complexes implique des processus qui dépendent plus de l'esprit que ne le permet la théorie avicennienne.
Johnson, Larissa Kate History & Philosophy Faculty of Arts & Social Sciences UNSW. "Kaleidoscopic natural theology: the dynamics of natural theological discourse in seventeenth and early eighteenth-century England." Awarded by:University of New South Wales. History & Philosophy, 2009. http://handle.unsw.edu.au/1959.4/44831.
Повний текст джерелаPearse, Harry John. "Natural philosophy and theology in seventeenth-century England." Thesis, University of Cambridge, 2016. https://www.repository.cam.ac.uk/handle/1810/263362.
Повний текст джерелаWilliams, Damien P. "A Description of the Natural Place of Magic in Philosophy and Religious Studies." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/philosophy_theses/37.
Повний текст джерелаZwez, Kimberly. "Hegel's Critique of Contingency in Kant's Principle of Teleology." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1194.
Повний текст джерелаBoyd, Craig. "Natural Law & Right Reason in the Moral Theory of St. Thomas Aquinas." TopSCHOLAR®, 1990. https://digitalcommons.wku.edu/theses/2157.
Повний текст джерелаZhong, Xinzi. "A reconstruction of Zhū Xī's religious philosophy inspired by Leibniz: the natural theology of heaven." HKBU Institutional Repository, 2014. https://repository.hkbu.edu.hk/etd_oa/112.
Повний текст джерелаEvans, Marcus. "Shinto: An Experience of Being at Home in the World With Nature and With Others." TopSCHOLAR®, 2014. http://digitalcommons.wku.edu/theses/1343.
Повний текст джерелаSitek, Jessica Lynn. "DUALISM VS. MATERIALISM; TWO INADEQUATE PICTURES OF HUMAN NATURE." Master's thesis, Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/94023.
Повний текст джерелаM.A.
This discussion aims to demonstrate how the project of identifying the nature of humanity is ongoing. The dominant models have their own flaws to contend with, and in the end we are still left uncertain of what constitutes our nature. Of the two views vying for prominence (dualism vs. materialism) neither is indubitable, nevertheless their are faithful proponents on each side. In a debate of belief vs. theory we see these seemingly disparate realms come together in a resignation to faith that their option is an adequate representation of human nature.
Temple University--Theses
Gioia, Lia. "William James e Carl Stumpf. Un rapporto scientifico e personale attraverso le lettere." Doctoral thesis, Università degli studi di Trieste, 2014. http://hdl.handle.net/10077/10147.
Повний текст джерелаWilliam James e Carl Stumpf. Un rapporto scientifico e personale attraverso le lettere Come annuncia senza equivoci il titolo di questo lavoro, tema della nostra ricerca è il rapporto scientifico e personale che William James e Carl Stumpf hanno sviluppato nel corso degli anni, a partire dal loro primo incontro praghese, e che si è realizzato quasi solo del tutto in forma epistolare. Punto centrale è stato (anche) per questa ragione lo studio della loro corrispondenza, attraverso la quale è stato possibile tenere unita la prospettiva cronologica insieme allo sguardo sugli aspetti più rilevanti delle rispettive biografie umane e intellettuali. A questo scopo abbiamo adoperato le lettere di James a Stumpf – quasi tutte interamente pubblicate e dunque accessibili – nonchè ovviamente quelle di Stumpf a James. Essendo queste ultime tuttavia solo parzialmente pubblicate, per ovviare alla mancanza di materiale bibliografico, ci siamo serviti direttamente delle lettere manoscritte (conservate nella biblioteca dell’Università di Harvard e concesse in consultazione), qui interamente trascritte e commentate nell’appendice critica che conclude il lavoro. Si è scelto di pubblicare in questa sede tutte le lettere manoscritte di Stumpf e non solo una selezione delle stesse perché si ritiene che esse, nella loro interezza appunto, siano un luogo privilegiato per la ricostruzione e lo studio del rapporto James-Stumpf. Segue peraltro una sintesi delle risposte di James, inserita pure in appendice allo scopo di aiutare il lettore a mantenere sempre visibile il filo rosso che connota a più livelli questa relazione. Nel corso di tre capitoli si è cercato di ripercorrere rispettivamente le origini, il farsi e il mutare di forma del rapporto James-Stumpf. Il tutto in un’impostazione, la più sfaccettata possibile, capace quindi di rendere conto della varietà che lo caratterizza. Nell’impianto del lavoro si è cercato inoltre di privilegiare non tanto una prospettiva duale volta a proporre il sistema di analogie e differenze scientifiche e intellettuali, quanto piuttosto i diversi livelli di significato di cui questa relazione è portatrice, per quanto – questo sì – siano emersi tanto elementi di compatibilità e di una condivisa tendenza teoretica, quanto segnali di una conflittualità più o meno eclatante. In questo senso è opportuno precisare che se la corrispondenza è stata luogo di studio imprescindibile per la ricostruzione di questo rapporto, il passaggio per alcune delle loro opere è stato in molti casi una necessità, con la conseguenza di una pur necessaria selezione degli argomenti affrontati. Non si è trattato quindi di proporre qui integralmente l’esame del pensiero di James e/o di Stumpf, ma di nuovo di ricostruirne la relazione, passando obbligatoriamente per certi momenti di sviluppo che, anche alla luce della testimonianza delle lettere, sono risultati particolarmente emblematici e significativi.
William James e Carl Stumpf. A scientific and human relationship through the letters As mentioned clearly in the title of this dissertetion, the subject of our research is the scientific and human relationship that William James and Carl Stumpf developed over the years. Right after their meeting in Prague, they went on their communication almost entirely in epistolary form. For this reason it was also curicial to examine the chronological perspective of their communication, as well as taking the most interesting and important aspects of their humanistic and intellectual biographies into account. For this aim we used the letters of James to Stumpf - almost fully published - as well as those from Stumpf to James. Since the letters from Stumpf were only partially published, the bibliographical material had a certain scarcity. Therefore, we used the handwritten form of stumpfian letters (preserved in the library of the Harvard University, and granted in consultation), which are fully transcribed and annotated in the critical Appendix at the end of this dissertation. In this paper we preferred to publish all the handwritten form of Stumpfs letters – not only a partial selection from those – because we consider the whole correspondence as a privileged tool to study and understand the relationship between James-Stumpf. In order to help the reader to recognize the many levels of meaning arisen from this relationship, we have also integrated and included in the critical Appendix a summary of James’s responses. In this doctoral work through three chapters, where we have referred to the original papers, it can be recognized, how the relationship between James-Stumpf progressed from many different aspects through the years. Aim of this work is not only to emphasize the system of scientific and intellectual similarities and differences between James and Stumpf; on the contrary we underline and visualize different levels of meaning arisen from this relationship. However, it is possible to find these both elements in their communication: from one hand, the compatibilty and a shared theoretical trend, on the other hand the signs of a conflict, which are sometimes more, sometimes less radical. From this point of view it should be also noted that, while the correspondence is an essential and important context of study in this relationship, it was necessary in some cases to take some of their central works into account, and therefore it leaded to an unavoidable selection of the topics treated. Under these circumstances, it must be pointed out that we don’t aim a complete examination of James’s and/or Stumpf’s thoughts, but mainly a development of their relationship, starting from some emblamatic and significant issues, which can be directly found in their correspondence.
XXV Ciclo
1982
Eriksson, Nils. "Ny teknik och gamla drömmar : En konsekvensprövning av relationen mellan människan och en artificiell intelligens." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446245.
Повний текст джерелаMartell, Brad A. "Nature as Spiritual Lived Experience: How Five Christian Theologians Encounter the Spirit In and Through the Natural World." Antioch University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1468834290.
Повний текст джерелаSantos, JoÃo Batista Mulato. "GÃnero Humano, IndivÃduo e Natureza em Ludwig Feuerbach." Universidade Federal do CearÃ, 2016. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=17696.
Повний текст джерелаA presente pesquisa tem como ponto de partida a crÃtica filosÃfica que Ludwig Andreas Feuerbach (1804-1872) faz sobre a religiÃo, filosofia especulativa e toda forma de idealismo que fundamenta o homem a partir de abstraÃÃes vazias, negando assim sua essÃncia genÃrica ao transferi-la para um ser imaginÃrio criado por ele mesmo à sua imagem e semelhanÃa. Ao longo do texto serÃo expostos os conceitos da essÃncia verdadeira e falsa da religiÃo, da essÃncia genÃrica do homem, da natureza e da essÃncia subjetiva da religiÃo tal como Feuerbach articula em seus escritos no decorrer de vÃrios momentos de sua vida. As obras usadas como referÃncias principais sÃo A EssÃncia do Cristianismo (1841), PreleÃÃes sobre a EssÃncia da ReligiÃo (1851) e PrincÃpios da Filosofia do Futuro e outros Escritos (1843), onde sÃo expostos os principais argumentos que fundamentam sua filosofia da sensibilidade. No decorrer deste texto sÃo evidenciadas e confrontadas as perspectivas distintas, de acordo com a presente pesquisa, sobre a religiÃo e o homem no que se refere à anÃlise feita por Feuerbach para este tema em A EssÃncia do Cristianismo e nas PreleÃÃes sobre a EssÃncia da ReligiÃo. Na primeira obra à notada uma anÃlise antropolÃgica-objetiva para este tema e na segunda o filÃsofo se debruÃa em um viÃs psicolÃgico-subjetivo que tem como base a relaÃÃo entre a natureza e o homem que se encontra à mercà de seus perigos. Para Feuerbach, a religiÃo cristà à um contraponto imediato à natureza, pois ela a subjuga conforme seus caprichos tornando-a dependente de uma vontade subjetiva, a saber Deus. Mas a filosofia feuerbachiana tem como ponto de partida a experiÃncia sensÃvel e coloca a natureza como incriada, absoluta e independente, sendo ela e os meios materiais os verdadeiros responsÃveis pela origem do homem criador dos deuses. Logo, esta pesquisa se concentrarà no relacionamento do homem com a natureza e do indivÃduo com o seu gÃnero, questionando o que faz surgir, primordialmente, o sentimento religioso. Esse sentimento, de acordo com Feuerbach, à no mÃnimo essencial ou inato ao ser humano, mas à aqui analisado o que proporciona, primordialmente, o seu despertar ou desenvolve nele a capacidade de criaÃÃo de deuses? E quem à o homem criador de deuses? Qual o momento mais marcante que possibilita aos humanos criarem seus deuses? à a partir do momento em que eles reconhecem seu gÃnero, que à portador de determinaÃÃes perfeitas (as essentidades), que passa a existir a religiÃo em suas vidas, como à o caso do cristianismo, ou à a partir de sua relaÃÃo nÃo recÃproca com a natureza? O que à mais fundamental na filosofia feuerbachiana para que exista religiÃo, sÃo as perfeiÃÃes do homem enquanto gÃnero, ou as imperfeiÃÃes do homem enquanto indivÃduo em seu relacionamento insuficiente, nÃo recÃproco, com as contingÃncias do mundo material? Desta forma, na crÃtica de Feuerbach à religiÃo podemos tambÃm notar a ocorrÃncia de uma virada antropolÃgica que possibilita o surgimento de uma nova teoria Ãtica baseada na relaÃÃo Eu-Tu, isto Ã, do homem com o outro sem a mediaÃÃo de nenhum ente divino, abstrato, e essa teoria o coloca em sua integralidade no centro dessa filosofia admitindo-o como ser sensÃvel, corpÃreo que està inserido na natureza e apenas dela depende para existir.
Colborn, Robert Maurice. "Manilius on the nature of the Universe : a study of the natural-philosophical teaching of the Astronomica." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:481db8c5-4a3b-42ff-b301-eafc3e2f9ad8.
Повний текст джерелаGittler, Bernard. "Rousseau et l'héritage de Montaigne." Thesis, Lyon, École normale supérieure, 2015. http://www.theses.fr/2015ENSL1013.
Повний текст джерелаThe aim of this study is to analyze the role of Montaigne’s legacy in Rousseau’s philosophy.First, evidences and views of Rousseau’s reading of Montaigne have been examined in his published works and in his manuscripts. Editions in which Rousseau was reading Montaigne have also been identified.Then, mediations between Rousseau and Montaigne’s reception have been reviewed. Rousseau reads the Essais with the 18th century points of view. He relies on 17th century authors who judge Montaigne. Therefore, thanks to this philosophical tradition who deals with Montaigne, links between Montaigne and Rousseau are analysed.The implicit and explicit references to Montaigne in Rousseau’s work are triangulated. Rousseau quotes Montaigne to deal with Diderot, – translator of Shaftesbury, to defend natural religion as early as in his First Discourse on the Sciences and Arts.Rousseau has a political reading of the Essais. He denounces all kind of domination, and criticizes Montesquieu’s apology of luxury. The political reading of Montaigne increases in the second Discourse : the possessive individualism destroys the social link.Rousseau underlines the La Boétie’s principles in the Essais, which show the political depravation of society. The social link does not demand to follow moral rules against citizen’s interests. Humanity has to pursue a universal interest, which establishes a relationship between each human being and the whole humanity.Montaigne has a central position to understand the dialogues between Rousseau and Barbeyrac, Mandeville, and Locke. Rousseau refers to Montaigne when he defends his moral and politic fundamental principles
Goodrich, Sarah. "Human-Nature Relationship And Faery Faith In The American Pagan Subculture." ScholarWorks @ UVM, 2015. http://scholarworks.uvm.edu/graddis/402.
Повний текст джерелаDouglas, Steven Murray, and u4093670@alumni anu edu au. "Is 'green' religion the solution to the ecological crisis? A case study of mainstream religion in Australia." The Australian National University. Fenner School of Environment and Society, 2008. http://thesis.anu.edu.au./public/adt-ANU20091111.144835.
Повний текст джерелаDaniel, Dafydd Edward Mills. "Conscience and its referents : the meaning and place of conscience in the moral thought of Joseph Butler and the ethical rationalism of Samuel Clarke, John Balguy and Richard Price." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:427a4657-7701-4c68-bb05-353100ee9a73.
Повний текст джерелаMarticki, Johan. "The Robotic Moment Explored : Intimations of an Anthropo-Technological Predicament." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352784.
Повний текст джерелаPerbal, Laurence. "Gènes et comportements: au-delà de l'inné et de l'acquis." Doctoral thesis, Universite Libre de Bruxelles, 2009. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210350.
Повний текст джерелаDoctorat en Philosophie
info:eu-repo/semantics/nonPublished
Bundalo, Anja. "La construction et la déconstruction des modèles de l'absolutisme éclairé dans l'Europe des Lumières." Thesis, Tours, 2018. http://www.theses.fr/2018TOUR2019/document.
Повний текст джерелаThe French philosophers of the Age of Enlightenment, especially in the second part of the eighteenth century, endeavoured to specify the cases in which inequality and the limitations of freedom would be in accordance with natural laws in order to propose precepts for a blossoming life. By doing so, they opened the way to the formation of enlightened absolutism, a model of government that finds its legal foundations in the Natural Law Theory Developed largely part by Voltaire, who put it in the direct relation with the ideology of “classical” absolutism, the ideology of enlightened absolutism had as its principal goal the creation of a strong state. Having embraced the philosophers’ precepts, the “enlightened monarchs” or “philosopher kings” founded the evidence of such a policy on language, fashion, and especially on the confidence in a progress that France had been able to promote
Williams, M. "Natural and supernatural religion." Thesis, Swansea University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.636639.
Повний текст джерелаPalmieri, Paolo. "Galileo's mathematical natural philosophy." Thesis, University College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.396268.
Повний текст джерелаKanaris, 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.
Повний текст джерелаMy 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.
Vrtiska, Josef Michael. "Natural Law: Religion and Integrity." Thesis, The University of Arizona, 2010. http://hdl.handle.net/10150/146249.
Повний текст джерелаRoberts, Gabriel C. B. "Historical argument in the writings of the English deists." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:f4f32628-8e30-49b4-b2ab-449dc0b94b64.
Повний текст джерелаLevene, David Samuel. "Religion in Livy." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305051.
Повний текст джерелаChetelat, 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.
Повний текст джерелаJ'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$
Regier, Jonathan N. "Cause in Kepler's Natural Philosophy." Paris 7, 2014. http://www.theses.fr/2014PA070068.
Повний текст джерелаThis thesis provides an original analysis of causality in Johannes Kepler's (1571-1630) natural philosophy. It is split into two parts, according to the two kinds of cause that reign large in Kepler's investigations: the archetypal and the efficient. 1) Part one focuses on the major works of his archetypal philosophy. I will show how this philosophy, based on a synthesis of Melanchthonian epistemology and Neoplatonism, is deeply preoccupied with the unity of knowledge. 2) Kepler also believed, quite naturally, that change was the result of force, and he set himself to explicating the chief forces at work in nature, namely light and the solar vis. These forces are vital, that is, they represent facultates animae. One of my major points in this thesis is that Kepler's method for doing celestial physics, as well as his conception of force, must be understood within the context of sixteenth century medicine and its extremely syncretic brand of hylomorphism. Another will be to show the underlying continuity between archetypal and efficient causes. Both must explain how geometrical ideas are quantified, or, to be more precise, embodied. And both are implicated in the taming of matter with form, where matter is quantity and form is geometrical reason or ratio. Kepler's vitalism is itself a kind of mathematical reflection: souls are mathematical entities and their forces can be described as active and embodied proportions
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.
Повний текст джерелаWoolford, Thomas. "Natural theology and natural philosophy in the late Renaissance." Thesis, University of Cambridge, 2012. https://www.repository.cam.ac.uk/handle/1810/242394.
Повний текст джерелаPulleyn, Simon Paul. "Prayer in Greek religion." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239396.
Повний текст джерелаHallebeek, Johannes J. "Quia natura nichil privatum : aspecten van de eigendomsvraag in het werk van Thomas van Aquino, 1225-1274 /." Nijmegen : Gerard Noodt Instituut, 1986. http://catalogue.bnf.fr/ark:/12148/cb37148518q.
Повний текст джерелаWalker, 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.
Повний текст джерелаMcCormick, Sean Eli. "Transcendence: An Ethical Analysis of Enhancement Technologies." Cleveland State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=csu1464233924.
Повний текст джерелаWalmsley, Jonathan Craig. "John Locke's natural philosophy (1632-1671)." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1998. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.286485.
Повний текст джерелаHandley-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.
Повний текст джерелаRobert, 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.
Повний текст джерелаCrowder, C. G. "Belief, unbelief and Wittgensteinian philosophy of religion." Thesis, Swansea University, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.636328.
Повний текст джерелаWodzinski, Phillip David. "Kant's Doctrine of Religion as Political Philosophy." Thesis, Boston College, 2009. http://hdl.handle.net/2345/987.
Повний текст джерелаThrough 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
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.
Повний текст джерелаWellington, 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.
Повний текст джерелаThe 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.
Chan, Ka-wo, and 陳嘉和. "What if natural kind terms are rigid?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2009. http://hub.hku.hk/bib/B41633878.
Повний текст джерелаBediako, 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.
Повний текст джерелаPartridge, 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.
Повний текст джерелаCorrigan, Daniel Patrick. "Wittgenstein and Religion." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/philosophy_theses/13.
Повний текст джерелаRochard, 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.
Повний текст джерелаHurl, 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.
Знайти повний текст джерелаCox-Rubien, Rowen. "Pursuing Natural Unity, Consciousness Included." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/scripps_theses/1357.
Повний текст джерела