dunnettreader + immanence   7

Thomas Nail - Lucretius and the immanence of motion | The Immanent Frame - Sept 2017
Lucretius was the first philosopher of immanence. It is he and not Democritus or Epicurus who holds this title. If we want to understand the historical…
Epicurean  ancient_philosophy  Evernote  atomism  immanence  transcendence  materialism  Lucretius  from instapaper
september 2017 by dunnettreader
Spinoza Research Network - Home
The Spinoza Research Network was set up in 2008 and funded by an AHRC Networks Grant between 2008 and 2010 at the University of Dundee. The funded project focused on contemporary interdisciplinary connections to seventeenth-century philosopher Baruch Spinoza and built up a membership of over 200 members in Philosophy, Politics, Law, Literature, Music, Psychology, History, Medicine, Gender Studies, Education, and many other academic and non-academic disciplines.

The grant has now expired, but the Network continues as an interdisciplinary group of academics, students, and others interested in Spinoza around the world. Working together, sharing research and developing new projects, we investigate how Spinoza is used both within philosophy and beyond it, both inside and outside of academia.

As of 2013 the Network is based at the University of Aberdeen.
moral_philosophy  politics-and-religion  Hobbes  website  philosophy_of_religion  monism  immanence  logic  Spinoza  religious_belief  epistemology  metaphysics  bibliography  political_philosophy  Judaism  Descartes  17thC  religion-established  tolerance  history_of_science  Biblical_exegesis  Biblical_authority  scepticism  transcendence  intellectual_history 
october 2016 by dunnettreader
Benjamin D. Crowe - Dilthey's Philosophy of Religion in the "Critique of Historical Reason": 1880-1910 (2005) | JHI on JSTOR
Journal of the History of Ideas, Vol. 66, No. 2 (Apr., 2005), pp. 265-283 -- The core of Dilthey's philosophy of religion during the period here under consideration is what I call the "immanence thesis," which is a "hermeneutical hypothesis" that Dilthey employs in interpreting various phenomena of religious life. The claim is that the subject matter and source of religion is human life rather than a transcendent reality beyond the bounds of human experience. Put another way Dilthey's view is that religious myths, symbols, concepts, and practices are all ways of articulating the immanent meaning or sense of histori-cal life. This thesis grounds the positive role that religious experience and the history of Christianity play in Dilthey's project in the Einleitung, i.e., the grounding of the human sciences in what he later called a "whole, full, and unmutilated" picture of human life. The "immanence thesis" also provides clues regarding Dilthey's own religious position, which, though certainly not Christian (or even theistic) "in the specific sense," nonetheless bears affinities with Romantic pantheism as well as with the "world-view" that Dilthey later calls "objective idealism." -- downloaded pdf to Note
article  jstor  intellectual_history  religious_history  religious_culture  historiography-19thC  Germany  German_scholars  Dilthey  religious_belief  religious_practices  philosophy_of_religion  philosophy_of_social_science  philosophy_of_history  sociology_of_religion  German_historical_school  19thC  immanence  transcendence  theism  downloaded 
may 2016 by dunnettreader
"THE INTELLIGIBLE CREATOR-GOD AND THE INTELLIGENT SOUL OF THE COSMOS IN" by Jason G. Rheins | Penn Dissertations
Advisors - Charles H. Kahn and Susan Sauvé Meyer, Paul Guyer -- When Plato discusses the World-soul, cosmic intellect (nous), and the Demiurge, he approaches them theologically, i.e. as being the subjects of an account of the nature of the gods, but few works in the last half-century or more have addressed the ‘players’ in Plato’s theology as such. -- I analyze Plato’s various accounts of those divine things that are immanent in the world of change (e.g. the World-soul) and those that are said to be transcendent intelligibles (e.g. the Forms and the Demiurge) in order to determine what Plato’s gods are, and what roles they play in his system. -- The invention of the World-soul is revealed to be Plato’s way of instantiating intellect in the cosmos in order to suit the demands of his natural and moral philosophy, while his esoteric account of the Demiurge resolves any tensions between his immanent theology and his metaphysics, and suggests, semi-literally, the role that timeless, intelligible goodness plays in organizing the sensible world of change. -- Rheins, Jason G., "THE INTELLIGIBLE CREATOR-GOD AND THE INTELLIGENT SOUL OF THE COSMOS IN PLATO’S THEOLOGY AND METAPHYSICS" (2010). Publicly Accessible Penn Dissertations. Paper 184. -- downloaded pdf to Note
intellectual_history  ancient_philosophy  ancient_Greece  religious_history  theology  metaphysics  moral_philosophy  creation  gods-antiquity  God-attributes  God-existence  immanence  transcendence  forms  ideas-theories  Plato  change-metaphysics  cosmology  good  time  timeless  downloaded  EF-add 
july 2014 by dunnettreader
Ian Hunter, review: The return of sacred history - Brad Gregory’s "The Unintended Reformation" « The Immanent Frame
Finally, let us return to the twin claims on which Gregory’s account is based: first, his claim that Protestant anti-sacramentalism facilitated a historical process by which “metaphysical univocity in combination with Occam’s razor opened a path that would lead through deism to Weberian disenchantment and modern atheism”; and, second, his claim that despite the “Western hyperpluralism” to which it gave rise, he can provide a true account of this history on the basis of a concept of a “transcendent creator God” whose compatibility with “all possible scientific findings” is grounded in a metaphysics that demonstrates God’s immanent presence in all scientific domains. How should we view these claims in light of the preceding evidences and observations? Well, the prima facie incompatibility between Gregory’s first claim and an array of significant historical evidence—taken in tandem with his relegation of anti-anachronist historiography altogether—suggests that his account should not be regarded as a contribution to trans-confessional historiography. Rather, it should be located, like Charles Taylor’s A Secular Age, in the genre of Catholic confessional metaphysical hermeneutics, where historical narratives are composed as unfoldings of predetermined metaphysical or theological doctrines.
books  reviews  religious_history  intellectual_history  cultural_history  Catholics  theology  metaphysics  Reformation  science-and-religion  Spinoza  monism  Deism  atheism  Hegelian  securitization  secularism  modernity  apostolic_succession  Thomism  historiography  historians-and-religion  church_history  history_of_science  Europe-Early_Modern  Germany  Biblical_criticism  philology  historicism  historiography-17thC  humanism  Duns_Scotus  God-attributes  transcendence  immanence  creation_ex_nilho  Early_Christian  Neoplatonism  Dioysius-Pseudo  forgeries  sacraments 
september 2013 by dunnettreader

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