dunnettreader + theism   19

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
Ralph Cudworth - The True Intellectual System of the Universe - Vol 1 of 3 ( 1845 ed with Johann Lorenz Mosheim annotations ) - Google Books
The True Intellectual System of the Universe: Wherein All the Reason and Philosophy of Atheism is Confuted, and Its Impossibility Demonstrated, with a Treatise Concerning Eternal and Immutable Morality, Volume 1 -- T. Tegg, 1845 -- Oxford library -- downloaded pdf to Note
books  intellectual_history  theology  17thC  Cudworth  materialism  natural_philosophy  theism  atheism  downloaded 
october 2015 by dunnettreader
Ralph Cudworth - True Intellectual System of the Universe - Vol 3 of 3 (1845 ed with Johann Lorenz Mosheim annotations) - Google Books
The True Intellectual System of the Universe: Wherein All the Reason and Philosophy of Atheism is Confuted, and Its Impossibility Demonstrated, with a Treatise Concerning Eternal and Immutable Morality, Volume 3 -- T. Tegg, 1845 -- NYPL -- downloaded pdf to Note
books  intellectual_history  theology  17thC  Cudworth  materialism  natural_philosophy  theism  atheism  downloaded 
october 2015 by dunnettreader
Raloh Cudworth - True Intellectual System of the Universe - Vol 2 of 3 (1845 ed with Johann Lorenz Mosheim annotations ) - Google Books
The True Intellectual System of the Universe: Wherein All the Reason and Philosophy of Atheism is Confuted, and Its Impossibility Demonstrated, with a Treatise Concerning Eternal and Immutable Morality, Volume 2 -- T. Tegg, 1845 -- NYPL -- downloaded pdf to Note
books  intellectual_history  theology  17thC  Cudworth  materialism  natural_philosophy  theism  atheism  downloaded 
october 2015 by dunnettreader
Brian Leiter - The Death of God and the Death of Morality [Nietzsche] :: SSRN - September 16, 2015
University of Chicago -' Nietzsche famously proclaimed the "death of God," but in so doing it was not God's death that was really notable -- Nietzsche assumes that most reflective, modern readers realize that "the belief in the Christian god has become unbelievable" (GS 343) -- but the implications of that belief becoming unbelievable, namely, "how much must collapse now that this faith has been undermined," in particular, "the whole of our European morality" (GS 343). What is the connection between the death of God and the death of morality? I argue that Nietzsche thinks the death of God will undermine two central aspects of our morality: its moral egalitarianism, and its belief in moral responsibility and warranted guilt. I offer an account of how Nietzsche sees the connections, and conclude with some skeptical considerations about whether Nietzsche was right that atheism would, in fact, undermine morality. -- Number of Pages in PDF File: 25 -- Keywords: Nietzsche, theism, morality -- downloaded pdf to Note
paper  SSRN  moral_philosophy  religious_belief  religious_culture  19thC  Nietzsche  theism  atheism  God-existence  moral_psychology  morality-Nietzche  morality-divine_command  morality-Christian  morality-conventional  morality-objective  Kant-ethics  egalitarian  guilt  norms  obligation  responsibility  free_will  downloaded 
october 2015 by dunnettreader
Hartshorne: Biography and Psychology of Sensation | Internet Encyclopedia of Philosophy
(..) he insisted that metaphysics and empirical science have different aims and methods, each ensuring in its own way a disciplined objectivity. His “neoclassical” or “process” metaphysics is in the same family of speculative philosophy that one finds in the works of CS Peirce and the later writings of AN Whitehead. Although he did not style himself a disciple of either, he made significant contributions to the study of these philosophers even as he developed his own views. Like them, he endeavored in his own metaphysical thinking to give full weight to the dynamic, relational, temporal, and affective dimensions of the universe. He emphasized, as few before him had, in logic and in the processes of nature, the foundational nature of asymmetrical relations. He was also a theist (...) the revival of the ontological or modal argument for God’s existence...He insisted, however, that it was unavailing to appeal to ...any theistic argument) as support for theism without first rethinking the concept of deity. He argued that thinking about God had been handicapped by lack of attention to the logically possible forms of theism, and in place of the unmoved mover of classical theology, he proposed “the most, and best, moved mover.” He endorsed a “dipolar” version of theism according to which God is both necessary and contingent, but in different respects. He sought a “panentheism” in which God includes the creatures without negating their distinctiveness. -- entry also covers his 1st book on perception -- downloaded pdf to Note
intellectual_history  20thC  metaphysics  philosophy_of_religion  Peirce  Whitehead  theism  Hartshorne  natural_religion  rational_religion  God-attributes  God-existence  analytical_philosophy  logic  logic-Peirce  process_theology  panentheism  ontological_argument  cosmology  Aristotelian  sensation  perception  empiricism  downloaded 
august 2015 by dunnettreader
Hartshorne, Charles : Dipolar Theism | Internet Encyclopedia of Philosophy
Hartshorne’s views on the existence of a divine reality are treated separately in another article, “Charles Hartshorne: Theistic and Anti-Theistic Arguments.” -- Hartshorne spent much of his career in a philosophical atmosphere in which the question was not so much “Does God exist?” as it was “Does ‘God’ name a coherent idea?” Philosophers from very diverse schools of thought—from Sartre to the Logical Positivists—rejected theism on the basis of alleged inconsistencies in the very idea of deity. Hartshorne himself remarked that there would be fewer atheists if theists had done a better job of making sense of the concept of God. Hartshorne’s response to this situation was to develop his dipolar or neoclassical concept of God. It can plausibly be claimed that Hartshorne accomplished at least two tasks: first, he introduced a sophisticated and religiously important form of theism heretofore unheard of or at least very poorly developed through philosophical argument and, second, he shifted the burden of proof onto those who claim that the concept of God is hopelessly muddled. -- downloaded pdf to Note
philosophy_of_religion  metaphysics  20thC  rational_religion  Whitehead  Hartshorne  God-attributes  analytical_philosophy  Logical_Positivism  existentialism  panentheism  theism  atheism  process_theology  modal_logic  ontological_argument  empiricism  downloaded 
august 2015 by dunnettreader
Hartshorne, Charles: Neoclassical Metaphysics | Internet Encyclopedia of Philosophy - July 2015
Hartshorne (1897-2000) was an intrepid defender of the claims of metaphysics ...While many influential voices were explaining what speculative philosophy could not accomplish or even proclaiming an end to it, Hartshorne was trying to show what speculative philosophy could accomplish. Metaphysics, he said, has a future as well as a past. He believed that the history of philosophy exhibits genuine, albeit halting and uneven, progress towards a comprehensive understanding of the nature of existence. Philosophy was, for him, a dialogue that spans centuries, with partners whose wisdom has a perennial relevance. The 2 philosophers who most influenced him, and in whose work he found the greatest parallels with his own thinking, were Charles Sanders Peirce and Alfred North Whitehead. Hartshorne was co-editor with Paul Weiss of the first comprehensive edition of Peirce’s philosophical papers, and he served as Whitehead’s assistant during the most metaphysically creative period of the Englishman’s career. (...) there remained important differences between the two philosophers [i.e. H & W]. (..) theism was always a central element of Hartshorne’s metaphysics (addressed briefly here, but see “Charles Hartshorne: Dipolar Theism” and “Charles Hartshorne: Theistic and Anti-theistic Arguments”) whereas Whitehead was preoccupied for much of his career with a philosophy of nature and did not introduce God until he developed the speculative philosophy of his later works. -- downloaded pdf to Note
intellectual_history  20thC  metaphysics  philosophy_of_religion  Peirce  Whitehead  theism  Hartshorne  natural_religion  rational_religion  God-attributes  God-existence  analytical_philosophy  logic-Peirce  ontological_argument  modal_logic  Quine  process_theology  panentheism  downloaded 
july 2015 by dunnettreader
Gordon Graham, Wittgenstein and Natural Religion // Notre Dame Philosophical Reviews - July 2015
In this book, Gordon Graham attempts to breathe new life into an old idea, namely, a naturalized conception of religion; with this goal, he succeeds admirably.…
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july 2015 by dunnettreader
Fiona Ellis - God, Value, and Nature (October 2014) - Oxford University Press
** analysis of the familiar contrast between the 'natural' and the 'supernatural' domains ** Explores the idea of expanded nature and develops it in a direction that will accomodate theism. ** Examines the nature of expansive naturalism, drawing on ...Akeel Bilgrami, David Wiggins, and John McDowell ** extensive discussion of Levinas's claim that relating to value is both necessary and sufficient for relating to God **-** Many philosophers believe that God has been put to rest. Naturalism is the default position, and the naturalist can explain what needs to be explained without recourse to God. This book agrees that we should be naturalists, but it rejects the more prevalent scientific naturalism in favour of an 'expansive' naturalism inspired by David Wiggins and John McDowell. (..) expansive naturalism can accommodate the idea of God, (..) the expansive naturalist has unwittingly paved the way towards a form of naturalism which poses a genuine challenge to the atheist. (..) the traditional naturalism vs theism debate must be reconfigured: naturalism and theism (..) can both be true. Ellis draws on ... thinkers from theology and philosophy, ... between analytic and continental philosophy. (..) philosophical problems including the limits of nature and the status of value; theological problems surrounding the natural/supernatural relation, the Incarnation, and the concept of myth; and offers a model - inspired by the secular expansive naturalist's conception of philosophy - to comprehend the relation between philosophy and theology.
books  kindle-available  intellectual_history  philosophy_of_religion  philosophy_of_science  naturalism  natural_religion  theism  Deism  analytical_philosophy  McDowell  atheism  atheism-new  values  secularism  theology  Christology  supernatural  myth 
february 2015 by dunnettreader
Fiona Ellis - on her new book "God, Value and Nature" | Oxford University Press Blog
Uses A.C. Grayling as the atheistic-naturalism foil. Suggests more re her argument than in the Oxford University Press catalog -- that her model uses Hegelian dialectic to surmount the "scientism" of the New Atheists and takes McDowell's argument that "value" belongs on the naturalist side of the divide to further extend the boundaries of naturalism.
books  kindle-available  theology  philosophy_of_science  philosophy_of_religion  naturalism  supernatural  values  theism  Deism  analytical_philosophy  McDowell  atheism  atheism-new  scientism  Hegel  dialectic  Pocket  Instapaper  from instapaper
february 2015 by dunnettreader
Charles Taliaferro - God's Estate [Locke's theory of God's ownership of the cosmos] | JSTOR: The Journal of Religious Ethics, Vol. 20, No. 1 (Spring, 1992), pp. 69-92
This article defends John Locke's notion that the cosmos is owned by God and explores the ethical implications of such divine ownership. Locke's theory, recently revived by Baruch Brody, is modified and defended against criticisms leveled against it by Joseph Lombardi and Robert Young. -- downloaded pdf to Note
article  jstor  theology  metaphysics  moral_philosophy  creation  theism  Plato-religion  soul  immortality  property  property_rights  God-attributes  obligation  morality-divine_command  morality-Christian  Locke-religion  Locke-2_Treatises  cosmology  downloaded  EF-add 
august 2014 by dunnettreader
Review by: Charles Taliaferro - Richard Swinburne, Providence and the Problem of Evil | JSTOR: The Philosophical Quarterly, Vol. 49, No. 197 (Oct., 1999), pp. 562-564
Swinburne, unlike Plantinga etc, admits there's enough of what we would term evil to require a theodicy from any Christian theologian or philosophers of religion more generally -- downloaded pdf to Note
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august 2014 by dunnettreader
Alfred Caldecott - The Philosophy of Religion in England and America (1901) - Google Books
Downloaded pdf to Note -- interesting from standpoint of how he classifies the philosophical elements - e.g. lumps Bolingbroke with Berkeley and Butler, not with Deists or Hume - clearly doesn't see how similar Bolingbroke and Hume really were, unlike Warburton who grasped it; also doesn't sneer like Leslie Stephen -- a specimen of fin de siècle academic professionalization after the divinity training raison d'être and "vocation" of Anglo-American universities had evaporated
books  etexts  Google_Books  16thC  17thC  18thC  19thC  intellectual_history  theology  philosophy_of_religion  British_history  US_history  reason  revelation  cosmology  God-attributes  God-existence  creation_ex_nilho  creation  scepticism  theism  Cambridge_Platonists  Locke-religion  Deism  rational_religion  natural_religion  materialism  mind-body  mind-theory_of  idealism-transcendental  subjectivism  Butler  Berkeley  Bolingbroke  theodicy  comparative_religion  comparative_anthropology  monotheism  ecclesiology  Hegelian  British_Idealism  moral_philosophy  moral_sentiments  obligation  intuitionism  downloaded  EF-add 
july 2014 by dunnettreader
Clayton Littlejohn, review - Rob Lovering, God and Evidence: Problems for Theistic Philosopher // Notre Dame Philosophical Reviews // Dec 2013
Rob Lovering presents a series of related problems for theism. Most of these have to do with our epistemic predicament. The bulk of the book is spent arguing that the fact of nonbelief should lead us to abandon a variety of theistic views (i.e., theistic inferentialism, theistic noninferentialism, and theistic fideism). In the book’s final chapter, he argues against the coherence of theism by arguing that there could not be an essentially omniscient being. Lovering’s book is a welcome addition to the literature. His arguments are novel and forceful. The problems he discusses deserve careful consideration. I shall briefly summarize the main moves in the text and then point to two places where I think the theist can push back. Although his arguments might not establish conclusively that the theistic views he discusses are mistaken, they show that these views are deeply problematic.
books  reviews  philosophy_of_religion  theology  theism  atheism  God-attributes  God-existence  EF-add 
march 2014 by dunnettreader
Jeffrey A. Bell, review - Adrian Johnston, Prolegomena to Any Future Materialism, Volume One: The Outcome of Contemporary French Philosophy // Notre Dame Philosophical Reviews // Dec 2013
In this first of a projected three-volume Prolegomena to Any Future Materialism, Adrian Johnston places his materialist philosophy into the lineage of contemporary French philosophy. The French philosophers Johnston has most in mind are Jacques Lacan, Alain Badiou, and Quentin Meillassoux, and each of them fails, on Johnston’s reading, despite professed intentions to the contrary, to develop a thoroughly materialist philosophy. ...each ultimately “backslides” into a form of religious thinking that is also coupled with an under-appreciation of, if not outright hostility to, the life sciences. It is precisely by developing the philosophical implications of recent developments in the life sciences, and in particular the neurosciences (on this point Johnston follows Catherine Malabou), that a proper materialist philosophy can be established .... Johnston’s focus upon the work of Lacan and his disciples is not simply to lay out a critical exegesis but rather to fulfill the promise of a materialist philosophy that can only be accomplished, Johnston argues, if one properly harnesses Lacan’s central insight - namely, the idea that the real entails an irreducible gap or rupture. By contrast, a common metaphysical assumption that is shared by both naïve scientific materialism and religious theism, Johnston argues, is the notion that Nature/God is an inviolable “One-All.” -- If one aligns one’s metaphysical views of materialism with contemporary life sciences, however, Johnston claims that we no longer have the “big Other,” the “self-consistent One-All” that provides the metaphysical foundation for science; to the contrary, “what remains,” Johnston argues, “lacks any guarantee of consistency right down to the bedrock of ontological fundaments.” (23). Instead of a material being that is a consistent One-All and a continuation of the “idea of God,” we have “antagonisms and oppositions at the very heart of material being.” (24). -- Key to this effort is the development of the concept of weak nature, a concept that Johnston derives from Hume’s project (of which more below) and which will become the central topic of the second volume of Johnston’s Prolegomena, titled Weak Nature.
books  reviews  continental_philosophy  materialism  scientism  metaphysics  ontology  theism  dialectic  Hume-causation  scepticism  EF-add 
march 2014 by dunnettreader
John E. Hare review: Angus Ritchie, From Morality to Metaphysics: The Theistic Implications of our Ethical Commitments // Notre Dame Philosophical Reviews August 2013
The book looks awful but the review is quite interesting Ritchie's use of or failure to use the history of philosophy. Ritchie undertakes to show the failures of axiarchism, the view that the good has a causal role, making things to be a certain way just because it is good for them to be that way. This is a version of final causation, and is familiar to anyone who knows Aristotelian metaphysics. When Ritchie comes to discuss axiarchism without divine purposes, which is Aristotle's position, Aristotle is not mentioned. The whole move from teleology in nature (what was called in the nineteenth century 'teleonomy') to teleology confined to the purposes of designers (as in Duns Scotus, for example) is examined as though there had not been centuries of discussion about it. ..... The other quibble is about Robert M. Adams. Ritchie attributes to Adams the view that because God is loving, God will perform the most loving action (169). But Adams would deny the maximization thesis implied here. More importantly, Ritchie thinks that if we ground moral obligation in God's character as loving, that means we do not ground it in God's will. Adams would deny the dichotomy here, because he thinks that God's willing and God's character are necessarily harmonious (Finite and Infinite Goods, Oxford: Oxford University Press, 1999, 47f). For Adams, God does constitute our obligations by command, which is an expression of will, but it is the expression of a loving will, not an arbitrary one (except in the antique sense of 'arbitrary' in which it means 'within a person's discretion,' in Latin arbitrium).
books  reviews  theism  metaethics  evolution  God-attributes  voluntarism  causation  teleology  obligation  EF-add 
august 2013 by dunnettreader
Terence Cuneo review: C. Stephen Evans, God and Moral Obligation // Notre Dame Philosophical Reviews // August 2013
Many philosophers, including rational intuitionists and Kantians, have held that there are robust moral obligations. The central thesis of Evans' book is that anyone who holds that there are such obligations should take the divine command theory (DCT) very seriously. ?.... Understood in a third way, the aim of Evans' book is twofold: it is to establish, first, that the DCT is the best account of moral obligation available to fellow theistic philosophers and, second, that those who believe in robust obligation but do not think that God has anything important to do with them should consider the DCT carefully. They should do so because the existence of robust obligations is "difficult to explain without God"
books  reviews  metaethics  theism  obligation  natural_law  Hobbes  EF-add 
august 2013 by dunnettreader

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