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Philosophy is born in its history as pursuit of the wisdom we are never able fully to know. Mystery and Intelligibility: History of Philosophy as Pursuit of Wisdom both argues for that method and presents the results it can achieve. Editor Jeffrey Dirk Wilson has gathered essays from six philosophical luminaries. In “History, Philosophy, and the History of Philosophy,” Timothy B. Noone provides the volume’s discourse on method in which he distinguishes three tiers of history. History of philosophy as method occupies the third and highest tier. John Rist reckons with contemporary corruption of the method in “A Guide for the Perplexed or How to Present or Pervert the History of Philosophy.” Wilson’s own essay, “Wonder and the Discovery of Being: From Homeric Myth to the Natural Genera of Early Greek Philosophy,” shows the loss of wonder, so evident in mythology, by early Greek thinkers and its recovery by Plato and Aristotle. In “Metaphysics and the Origin of Culture,” Donald Phillip Verene demonstrates the wide cultural implications of philosophical discoveries even when the discovery is the boundary of what humans can know. William Desmond offers an essay, “Flux-Gibberish: For and Against Heraclitus,” that owes as much to the humor of James Joyce as to the philosophical insights of philosophers, ancient, medieval, and modern. Eric D. Perl’s essay turns to the apophatic character of pursuing wisdom, perhaps especially when asking what may be the most fundamental metaphysical question: “Into the Dark: How (Not) to Ask, ‘Why is There Anything at All.’” Philipp W. Rosemann concludes the volume with the question best asked at the end of this literary seminar, “What is Philosophy?” Although there are philosophers within the analytic and continental schools who are committed to the history of philosophy, Mystery and Intelligibility demonstrates that history of philosophy as a third and distinct philosophical method is revelatory of the nature and structure of reality.
As artists not uncommonly keep sketchbooks, so thinkers often write notebooks. Schubert Ogden is a thinker for whom writing notebooks has been an essential discipline throughout his long career of trying to think as a Christian systematic theologian. By his own confession, constantly writing down his thoughts so he could discover what he wanted to think has always been as necessary to learning how to think theologically as constantly reading in order to think fruitfully with the minds of others. This volume is a selection from the indefinitely larger corpus of Ogden's notebooks now archived in the Drew University Library. All arising from his thinking as a theologian, the entries selected are addressed to some of the more fundamental, and therefore mainly philosophical, issues now facing anyone who would do Christian theology systematically. While each entry stands on its own and may well be read discretely, they together make up a single many-sided argument for a distinctive way of doing theology today by resolutely pursuing a comparably distinctive way of doing metaphysics and ethics.
Goes to the very core of religious belief and practice, ranging from preliterate to modern culture. Barnes provides many bits of folk tales, myths, anecdotes, and literal illustrations to vividly present ideas.
How can we theologically reflect on universality in a world that increasingly focuses on particularities and differences? Marijn de Jong argues that the question of universality calls for a reconceptualized form of metaphysical theology, which he finds in the work of Karl Rahner and Edward Schillebeeckx. Casting a new light on these theologians, de Jong demonstrates that their methods contain a dialectical interrelation of hermeneutics and metaphysics – an interrelation which seemingly has been lost in more recent hermeneutical theology. Rahner and Schillebeeckx carefully balance particularity and universality without falling prey to relativist or absolutist ways of reasoning. By analyzing fundamental themes such as experience and interpretation, nature and grace, faith and reason, and intelligibility and mystery, de Jong reveals the modest theological metaphysics that lies at the heart of their methods. This critical retrieval demonstrates the enduring relevance of these thinkers and opens up new avenues of thought for theologians that do not want to shy away from the difficult question of the universality of God.
From Mastery to Mystery is an original and provocative contribution to the burgeoningfield of ecophenomenology. Informed by current debates in environmental philosophy, Bannon critiques the conception of nature as u200a“substance” that he finds tacitly assumed by the major environmental theorists. Instead, this book reconsiders the basic goals of an environmental ethic by questioning the most basic presupposition that most environmentalists accept: that nature is in need of preservation. Beginning with Bruno Latour’s idea that continuing to speak of nature in the way we popularly conceive of it is ethically and politically disastrous, this book describes a way in which the concept of nature can retain its importance in our discussion of the contemporary state of the environment. Based upon insights from the phenomenological tradition, specifically the work of Martin Heidegger and Maurice Merleau-Ponty, the concept of nature developed in the book preserves the best antihumanistic intuitions of environmentalists without relying on either a reductionistic understanding of nature and the sciences or dualistic metaphysical constructions.
Serie de artículos de personas de todo el mundo plenamente identificados con el Programa de Filosofía para Niños. Y en los que se toma como eje de reflexión la obra Pixie. Se completa con notas y bibliografía de Matthew Lipman.
Michel Foucault's writing about the Panopticon in Discipline and Punish has dominated discussions of the prison and the novel, and recent literary criticism draws heavily from Foucauldian ideas about surveillance to analyze metaphorical forms of confinement: policing, detection, and public scrutiny and censure. But real Victorian prisons and the novels that portray them have few similarities to the Panopticon. Sean Grass provides a necessary alternative to Foucault by tracing the cultural history of the Victorian prison, and pointing to the tangible relations between Victorian confinement and the narrative production of the self. The Self in the Cell examines the ways in which separate confinement prisons, with their demand for autobiographical production, helped to provide an impetus and a model that guided novelists' explorations of the private self in Victorian fiction.
Understanding Kant’s “pre-critical” philosophy is central to appreciating his three critiques. Overshadowed by the critiques, the early work stands on its own as a central contribution to the development of the philosophy of its time. In addition, it not only prepares the way for the critiques, but constitutes a hidden background without which they cannot be adequately understood. Here we find Kant’s great cosmology, which is what Kant later regarded as the “thing-in-itself,” persisting behind his notions of the noumenon, the intelligible world, and the postulates of morality. Although he finally decided that his grand cosmological vision could not be demonstrated, what cannot be strictly known can still be conjectured, justifiably believed, or postulated. Kant’s “only possible proof” for the existence of God remains implicit in the first critique. The only writer about whom Kant ever dedicated a major work, Dreams of a Spirit-Seer Elucidated by Dreams of Metaphysics, was Emanuel Swedenborg. Kant here explores a conjectural metaphysics of matter and spirit, and further formulates the meaning of “the intelligible world,” providing the ontological framework of his later ethics. If only one of Swedenborg’s documented spirit-seeings was valid, how feeble must the metaphysical dreams of philosophers themselves seem.
The latest volume in the complete works of the internationally renowned philosopher of religion Raimon Panikkar.
The theme of this volume was first presented as the Lyman Beecher Lectures On Preaching at the Yale Divinity School in 1945. Some of the same lectures were given, by arrangement, under the Warrack Lectureship On Preaching at the Universities of Glasgow and Aberdeen in Scotland in the winter of 1947. Some of the chapters were used as the basis of lectures given under the Olaf Petri Foundation of the University of Uppsala in Sweden. I sought to develop various portions of a general theme in these various lectureships. In this volume I have drawn these lectures into a more comprehensive study of the total problem of the relation of the Christian faith to modern conceptions of history. While the total work, therefore, bares little resemblance to the lectures, it does contain consideration of the specific problems which were dealt with in the lectures. I shall not seek to identify this material by chapters as I subjected the whole to reorganization. Two of these lectureships usually deal with the art of preaching, though not a few of the actual lectures have been concerned with the preacher’s message. Since I had no special competence in the art of homiletics I thought it wise to devote the lectures to a definition of the apologetic task of the Christian pulpit in the unique spiritual climate of our day. Since several of the Beecher lecturers in the past half-century sought to accommodate the Christian message to the prevailing evolutionary optimism of the nineteenth and early twentieth centuries, I thought it might be particularly appropriate to consider the spiritual situation in a period in which this evolutionary optimism is in the process of decay. This volume is written on the basis of the faith that the Gospel of Christ is true for men of every age and that Jesus Christ is “the same yesterday, today and forever.” It is, nevertheless, the task of the pulpit to relate the ageless Gospel to the special problems of each age. In doing so, however, there is always a temptation to capitulate to the characteristic prejudices of an age.