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"There is no attempt here to lay down as inviolable or to legislate certain ways of looking at things or ways of proceeding for philosophers of religion, only proposals for how to deal with a range of basic issues—proposals that I hope will ignite much fruitful discussion and which, in any case, I shall take as a basis for my own ongoing work in the field."—from the Preface Providing an original and systematic treatment of foundational issues in philosophy of religion, J. L. Schellenberg's new book addresses the structure of religious and irreligious belief, the varieties of religious skepticism, and the nature of religion itself. From the author's searching analysis of faith emerges a novel understanding of propositional faith as requiring the absence of belief. Schellenberg asks what the aims of the field should be, setting out a series of principles for carrying out some of the most important of these aims. His account of justification considers not only belief but also other responses to religious claims and distinguishes the justification of responses, propositions, and persons. Throughout Prolegomena to a Philosophy of Religion, Schellenberg is laying the groundwork for an elaboration of his own vision while at the same time suggesting how philosophers might rethink assumptions guiding most of today's work in analytic philosophy of religion.
This book surveys the thesis that all religions are alike in referring and relating to a single, common transcendent and sacred reality. It treats this thesis as one in the philosophy of religion and systematically sets out its main philosophical strengths and weaknesses. The key to understanding and defending pluralism is argued to lie in a realist understanding of religion, which is defined by way of an account of the reference of names for sacred, transcendent reality.
The Wisdom to Doubt is a major contribution to the contemporary literature on the epistemology of religious belief. Continuing the inquiry begun in his previous book, Prolegomena to a Philosophy of Religion, J. L. Schellenberg here argues that given our limitations and especially our immaturity as a species, there is no reasonable choice but to withhold judgment about the existence of an ultimate salvific reality. Schellenberg defends this conclusion against arguments from religious experience and naturalistic arguments that might seem to make either religious belief or religious disbelief preferable to his skeptical stance. In so doing, he canvasses virtually all of the important recent work on the epistemology of religion. Of particular interest is his call for at least skepticism about theism, the most common religious claim among philosophers. The Wisdom to Doubt expands the author's well-known hiddenness argument against theism and situates it within a larger atheistic argument, itself made to serve the purposes of his broader skeptical case. That case need not, on Schellenberg's view, lead to a dead end but rather functions as a gateway to important new insights about intellectual tasks and religious possibilities.
A most needed and creative beginning in theological prolegomena, says Norman L. Geisler of Handmaid to Theology. In this work the long-neglected use of philosophy in evangelical theology is overcome. Philosophical Prolegomena does not in this case constitute an introduction to theology, preliminary material of which one must dispose before delving into the actual content of divine revelation. Instead it constitutes a handmaid to theology, the philosophical categories that necessarily help to shape each doctrine. In addition to demonstrating the inevitable reliance of theology on certain philosophical concepts, the author pleads for a clear distinction between biblical theology and systematic theology within the evangelical tradition. Particularly helpful . . . says Geisler, is the emphasis on the need to use biblically compatible concepts in order to construct a systematic theology. After two introductory chapters (What Is Prolegomena? and Prolegomena: The Starting Point), the author devotes two chapters to the doctrine of man, as many to the doctrine of revelation, three to the doctrine of God, and a final chapter to the doctrine of regeneration. This book turns over new ground in theological prolegomena, concludes Geisler. Its pace-setting insights could, and I hope will, signal a return to a proper harmony between philosophy and biblical theology in the practice of systematic theology among evangelicals.
This book is animated by a shared conviction that philosophy of religion needs to change: thirteen new essays suggest why and how. The first part of the volume explores possible changes to the focus of the field. The second part focuses on the standpoint from which philosophers of religion should approach their field. In the first part are chapters on how an emphasis on faith distorts attempts to engage non-western religious ideas; on how philosophers from different traditions might collaborate on common interests; on why the common presupposition of ultimacy leads to error; on how new religious movements feed a naturalistic philosophy of religion; on why a focus on belief and a focus on practice are both mistaken; on why philosophy's deep axiological concern should set much of the field's agenda; and on how the field might contribute to religious evolution. The second part includes a qualitative analysis of the standpoint of fifty-one philosophers of religion, and also addresses issues about humility needed in continental philosophy of religion; about the implausibility of claiming that one's own worldview is uniquely rational; about the Moorean approach to religious epistemology; about a Spinozan middle way between 'insider' and 'outsider' perspectives; and about the unorthodox lessons we could learn from scriptures like the book of Job if we could get past the confessional turn in recent philosophy of religion.The goal of the volume is to identify new paths for philosophers of religion that are distinct from those travelled by theologians and other scholars of religion.
Philosophy of religion as a discipline first arose in Europe; its subject matter has been profoundly influenced by the practices of European Christianity. While Eastern and Western religions subsequently found a place in these studies, one global religious tradition, namely, the primal tradition, remains unrepresented in its discussions. This book examines the significantly different perspectives offered by primal religions on virtually every theme discussed in the philosophy of religion.
J.L. Schellenberg offers a path to a new kind of religious outlook. Reflection on our early stage in the evolutionary process leads to skepticism about religion, but also offers a new answer to the problem of faith and reason, and the possibility of a new, evolutionary form of religion.
This provocative exploration of the nature and history of the word in some of its social, psychological, literary, phenomenological, and religious dimensions argues that the word is initially aural and in the last analysis always remains sound; it cannot be reduced to any other category. Father Ong contends that sound is essentially an event manifesting power and personal presence, and his descriptive analysis of the development of the media of verbal expression, from their oral sources through the laborious transfer to the visual world and then to contemporary means of electronic communication, shows that the predicament of the human word is the predicament of man himself. Examining the close alliance of the spoken word with the sense of the sacred, particularly in the Hebreo-Christian tradition, he reveals that in a world where presence has penetrated time and space as never before, modern man must find the God who has given himself in the Word which brings man more into the world of sound than of sight.