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Presenting new opportunities in the dialogue between philosophy and theology, this interdisciplinary text addresses the contemporary reshaping of intellectual boundaries. Exploring human experience in a ’post-Christian’ era, the distinguished contributors bring to bear what have been traditionally seen as theological resources while drawing on contemporary developments in philosophy, both ’continental’ and ’analytic’. Set in the context of two complementary narratives - one philosophical concerning secularity, the other theological about the question of God - the authors point to ways of reconfiguring both traditional reason / faith oppositions and those between interpretation / text and language / experience. Contributors: David Brown, Philip Clayton, Chris Firestone, Grace Jantzen, Nicholas Lash, George Pattison, Dan Stiver, Charles Taylor, Kevin Vanhoozer, Graham Ward, Martin Warner.
Presenting new opportunities in the dialogue between philosophy and theology, this interdisciplinary text addresses the contemporary reshaping of intellectual boundaries. Exploring human experience in a ‘post-Christian’ era, the distinguished contributors bring to bear what have been traditionally seen as theological resources while drawing on contemporary developments in philosophy, both ‘continental’ and ‘analytic’. Set in the context of two complementary narratives – one philosophical concerning secularity, the other theological about the question of God – the authors point to ways of reconfiguring both traditional reason / faith oppositions and those between interpretation / text and language / experience. Contributors: David Brown, Philip Clayton, Chris Firestone, Grace Jantzen, Nicholas Lash, George Pattison, Dan Stiver, Charles Taylor, Kevin Vanhoozer, Graham Ward, Martin Warner.
Tracing a path through Kierkegaard's writings, this book brings the reader into close contact with the texts and purposes of this remarkable 19th century Danish writer and thinker. Kierkegaard writes in a number of voices and registers: as a sharp observer and critic of Danish culture, or as a moral psychologist, and as a writer concerned to evoke the religious way of life of Socrates, Abraham, or a Christian exemplar. In developing these themes, Mooney sketches Kierkegaard's Socratic vocation, gives a close reading of several central texts, and traces 'The Ethical Sublime' as a recurrent theme. He unfolds an affirmative relationship between philosophy and theology and the potentialities for a religiousness that defies dogmatic creeds, secular chauvinisms, and restrictive philosophies.
The natural world has been "humanized": even areas thought to be wilderness bear the marks of human impact. But this human impact is not simply physical. At the emergence of the environmental movement, the focus was on human effects on "nature." More recently, however, the complexity of the term "nature" has led to fruitful debates and the recognition of how human individuals and cultures interpret their environments. This book furthers the dialogue on religion, ethics, and the environment by exploring three interrelated concepts: to recreate, to replace, and to restore. Through interdisciplinary dialogue the authors illuminate certain unique dimensions at the crossroads between finding value, creating value, and reflecting on one's place in the world. Each of these terms has diverse religious, ethical, and scientific connotations. Each converges on the ways in which humans both think about and act upon their surroundings. And each radically questions the damaging conceptual divisions between nature and culture, human and environment, and scientific explanation and religious/ethical understanding. This book self-consciously reflects on the intersections of environmental philosophy, environmental theology, and religion and ecology, stressing the importance of how place interprets us and how we interpret place. In addition to its contribution to environmental philosophy, this work is a unique volume in its serious engagement with theology and religious studies on the issues of ecological restoration and the meaning of place.
Slavoj Žižek’s critical engagement with Christian theology goes much further than his seminal The Fragile Absolute (2000), or his The Puppet and the Dwarf (2003), or even his discussion with noted theologian John Milbank in The Monstrosity of Christ (2009). His reading of Christianity, utilising his signature elements of Lacanian psychoanalysis and Hegelian philosophy with modern philosophical currents, can be seen as a genuinely original contribution to the philosophy of religion. This book focuses on these aspects of Žižek’s thought with either philosophy and cultural theory, or Christian theology, serving as starting points of enquiry. Written by a panel of international contributors, each chapter teases out various strands of Žižek’s thought concerning Christianity and religion and brings them into a wider conversation about the nature of faith. These essays show that far from being an outright rejection of Christian thought and intellectual heritage, Žižek’s work could be seen as a perverse affirmation thereof. Thus, what he has to say should be of direct interest to Christian theology itself. Touching on thinkers such as Badiou, Lacan, Chesterton and Schelling, this collection is a dynamic reading and re-reading of Žižek’s relationship to Christianity. As such, scholars of theology, the philosophy of religion and Žižek more generally will all find this book to be of great interest.
This volume begins with a brief overview of the most important features of Ricoeur's philosophical journey accompanied by a number of studies on the subject. The second part of the study is devoted to other issues in Ricoeur's work based upon five critical exchanges with the author over the last 25 years.
This book examines the transcendental dimension of Kant's philosophy as a positive resource for theology. Firestone shows that Kant's philosophy establishes three distinct grounds for transcendental theology and then evaluates the form and content of theology that emerges when Christian theologians adopt these grounds. To understand Kant's philosophy as a completed process, Firestone argues, theologians must go beyond the strictures of Kant's critical philosophy proper and consider in its fullness the transcendental significance of what Kant calls 'rational religious faith'. This movement takes us into the promising but highly treacherous waters of Kant's Religion within the Boundaries of Mere Reason to understand theology at the transcendental bounds of reason.
This title was first published in 2001: Debate about the reality of God risks becoming an arid stalemate. An unbridgeable gulf seems to be fixed between realists, arguing that God exists independently of our language and beliefs, and anti-realists for whom God-language functions to express human spiritual ideals, with no reference to a reality external to the faith of the believer. Soren Kierkegaard has been enlisted as an ally by both sides of this debate. Kierkegaard, Language and the Reality of God presents a new approach, exploring the dynamic nature of Kierkegaard's texts and the way they undermine neat divisions between realism and anti-realism, objectivity and subjectivity. Showing that Kierkegaard's understanding of language is crucial to his practice of communication, and his account of the paradoxes inherent in religious discourse, Shakespeare argues that Kierkegaard advances a form of 'ethical realism' in which the otherness of God is met in the making of liberating signs. Not only are new perspectives opened on Kierkegaard's texts, but his own contribution to ongoing debates is affirmed in its vital, creative and challenging significance.
Based on the author’s own six years’ fieldwork, this book looks at critical features of China’s current social change, recounting how, against the odds, a group of migrants created their own major community outside of the State system and looking at that communities’ interaction with the State.
A fundamental question for theology is the question how we are to understand the claims that we make about God. The only language we can understand is the language we use to talk about human beings and their environment. How can we use that language to talk about God while respecting the infinite difference between God and humanity? The traditional answer has been to appeal to the concept of analogy. However, that appeal has been interpreted in widely different ways. This book aims to clarify the question and this answer by an analysis of the concept. It begins with an exploration of the way the concept was evolved by Aristotle out of Greek mathematics as a technique for comparing "things that were remote"; followed by a critical examination of three very different classical accounts of the way religious language works: those of Thomas Aquinas, Immanuel Kant and Karl Barth. The book finally investigates the way in which analogy could be applied to answer the question initially posed - how is it possible to use human language to talk about God. This is a question of fundamental significance for the whole of religion and theology, concerning as it does our whole understanding of what we mean when we talk about God.