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Exploring alternative conceptions of the divine, Jessica Eastwood considers the ways of believing in God that are authentic and sincere, moving beyond traditional metaphysical structures that many find difficult to accept. In this study, she examines a unique branch of religious non-realism known as religious fictionalism, making the case for its ability to resonate on an intellectual and emotional level. Considering the extent to which fictionalism allows us to make sense of the role of religion in our spiritual lives, she presents its limitations on adhering to what might be an attractive contemporary model for philosophy of religion called 'the humane turn'. Articulating an alternative conception of God that we can relate to in an intellectual, emotional and spiritual way, Eastwood sheds light on a minimalist form of religious realism, which preserves the reality of God without committing the theist to a host of additional religious beliefs.
This collection addresses, as it exemplifies, an identity crisis in contemporary philosophy of religion. It represents a unique two-way dialogue between philosophers of religion and scholars of religion and broaches issues pertaining to the philosophy of religion and the philosophical tradition, on the one hand, and religious studies, theology, and the modern academy on the other. While each author manages the current challenges in philosophy of religion differently, one can nonetheless discern a polyphony of interests surrounding a postcritical, postsecular appreciation of religion. In part 1, contributors ask how philosophy of religion can accommodate both the strengths and weaknesses of Western analytic and continental traditions; incorporate developments in ideology critique, gender studies, and Asian philosophies; and negotiate the perceived stalemate in philosophy of religion. Part 2 addresses these questions in terms of a philosophy of religion that is postcolonial in intention and multidisciplinary in orientation and features scholarship from the fields of both religion and theology. An underlying theme is the importance of ushering philosophy of religion into a postphenomenological era of religious studies and theology. This is a neglected dimension in many laudable discussions about philosophy of religion that this volume hopes to emend.
Life magazine described the Shaver Mystery as "the most celebrated rumpus that rocked the science fiction world." Its creators said it was a "new wave in science fiction." Critics called it "dangerous nonsense" and labeled its fans the lunatic fringe. Whatever else the Shaver Mystery was, it became a worldwide sensation between 1945 and 1948, one of the greatest controversies to hit the science fiction genre. Today these stories of the remnants of a sinister ancient civilization living in caverns under the Earth are an all but forgotten sidebar to the historical record. The Shaver Mystery began as a series of science fiction yarns in Amazing Stories nearly 70 years ago. The men behind it, Ray Palmer and Richard Shaver, were derided and seldom understood by a fandom that did its best to sweep them under the carpet of history. Though Ray Palmer was one of the earliest and biggest names in SF fandom, credited with many firsts in his field, his fannish brethren have roundly ignored him, thanks to the Shaver Mystery. What is the truth behind these men and their "mystery"? This is the question writers and editors that promoted the Shaver Mystery try to answer as they reveal the behind-the-scenes story of the phenomenon known as "Shaverism."
This collection provides the first in-depth introduction to the theory of the religious imagination put forward by renowned philosopher Douglas Hedley, from his earliest essays to his principal writings. Featuring Hedley's inaugural lecture delivered at Cambridge University in 2018, the book sheds light on his robust concept of religious imagination as the chief power of the soul's knowledge of the Divine and reveals its importance in contemporary metaphysics, ethics and politics. Chapters trace the development of the religious imagination in Christian Platonism from Late Antiquity to British Romanticism, drawing on Origen, Henry More and Samuel Taylor Coleridge, before providing a survey of alternative contemporary versions of the concept as outlined by Karl Rahner, René Girard and William P. Alston, as well as within Indian philosophy. By bringing Christian Platonist thought into dialogue with contemporary philosophy and theology, the volume systematically reveals the relevance of Hedley's work to current debates in religious epistemology and metaphysics. It offers a comprehensive appraisal of the historical contribution of imagination to religious understanding and, as such, will be of great interest to philosophers, theologians and historians alike.
Our understanding of human rationality has changed significantly since the beginning of the century, with growing emphasis being placed on multiple rationalities, each adapted to the specific tasks of communities of practice. We may think of the world as an ontological unity-but we use a plurality of methods to investigate and represent this world. This development has called into question both the appeal to a universal rationality, characteristic of the Enlightenment, and also the simple 'modern-postmodern' binary. The Territories of Human Reason is the first major study to explore the emergence of multiple situated rationalities. It focuses on the relation of the natural sciences and Christian theology, but its approach can easily be extended to other disciplines. It provides a robust intellectual framework for discussion of transdisciplinarity, which has become a major theme in many parts of the academic world. Alister E. McGrath offers a major reappraisal of what it means to be 'rational' which will have significant impact on older discussions of this theme. He sets out to explore the consequences of the seemingly inexorable move away from the notion of a single universal rationality towards a plurality of cultural and domain-specific methodologies and rationalities. What does this mean for the natural sciences? For the philosophy of science? For Christian theology? And for the interdisciplinary field of science and religion? How can a single individual hold together scientific and religious ideas, when these arise from quite different rational approaches? This ground-breaking volume sets out to engage these questions and will provoke intense discussion and debate.
The interdisciplinary French-American thinker René Girard (1923-2015) has been one of the towering figures of the humanities in the last half-century. The title of René Girard's first book offered his own thesis in summary form: romantic lie and novelistic truth [mensonge romantique et vérité romanesque]. And yet, for a thinker whose career began by an engagement with literature, it came as a shock to some that, in La Conversion de l'art, Girard asserted that the novel may be an “outmoded” form for revealing humans to themselves. However, Girard never specified what, if anything, might take the place of the novel. This collection of essays is one attempt at answering this question, by offering a series of analyses of films that aims to test mimetic theory in an area in which relatively little has so far been offered. Does it make any sense to talk of vérité filmique? In addition, Mimetic Theory and Film is a response to the widespread objection that there is no viable “Girardian aesthetics.” One of the main questions that this collection considers is: can we develop a genre-specific mimetic analysis (of film), and are we able to develop anything approaching a “Girardian aesthetic”? Each of the contributors addresses these questions through the analysis of a film.
The problem of God's action in the world is at the heart of debates today on the relationship between science and religion. By analysing the issue through the lens of analytic philosophy, Marek Slomka reveals how philosophy can successfully bridge science and theology to bring greater clarity to divine action. This book identifies essential aspects from various branches of theism, starting with traditional Thomistic approaches, through to their modified forms such as Molinism and contemporary varieties such as free-will theism and probabilistic theism. Analysing crucial elements of God's nature including omnipotence, omniscience, his relation to time and the tension between immanence and transcendence, Slomka reveals the difficulties in proposing a single conception of God through one theistic tradition. Instead of simplistically juxtaposing particular theistic trends, he highlights the value of pluralistic insights that also draw on important scientific theories, including Darwin's evolution, quantum mechanics and cosmology. By taking a renewed stance on theism that takes into account modern scientific knowledge, Slomka argues for a new presentation of the problem of God's action in the world.
This volume brings 'America's theologian' and one of the fastest growing forms of Christianity into dialogue. Edwards is a fruitful source for Pentecostal investigation for historical and theological reasons. Edwards and Pentecostals descend from a common historical tradition-North American Evangelicalism. From revivalism and religious/charismatic experience to pneumatology they also share common theological interests. Though sharing a common history and core theological concerns, no critical conversation between Pentecostals and Edwards and their fields of scholarship has occurred. This is the first volume that provides Pentecostal readings of Edwards' theology that contribute to Pentecostal theology and Edwards scholarship. The contributing essays offer examination of affections and the Spirit, God and Salvation, Church and culture; and mission and witness.
Few twenty-first century academics take seriously mysticism's claim that we have direct knowledge of a higher or more “inner” reality or God. But Philosophical Mysticism argues that such leading philosophers of earlier epochs as Plato, G. W. F. Hegel, Ludwig Wittgenstein, and Alfred North Whitehead were, in fact, all philosophical mystics. This book discusses major versions of philosophical mysticism beginning with Plato. It shows how the framework of mysticism's higher or more inner reality allows nature, freedom, science, ethics, the arts, and a rational religion-in-the-making to work together rather than conflicting with one another. This is how philosophical mysticism understands the relationships of fact to value, rationality to ethics, and the rest. And this is why Plato's notion of ascent or turning inward to a higher or more inner reality has strongly attracted such major figures in philosophy, religion, and literature as Aristotle, Plotinus, St Augustine, Dante Alighieri, Immanuel Kant, Hegel, William Wordsworth, Ralph Waldo Emerson, Emily Dickinson, Whitehead, and Wittgenstein. Wallace's Philosophical Mysticism brings this central strand of western philosophy and culture into focus in a way unique in recent scholarship.
This volume is a collection of essays analyzing different issues concerning the nature, possibility, and desirability of heaven as understood by the Abrahamic faiths of Judaism, Christianity. and Islam. Topics include whether or not it is possible that a mortal could, upon bodily death, become an inhabitant of heaven without loss of identity, where exactly heaven might be located, whether or not everyone should be saved, or if there might be alternative destinations (including some less fiery versions of Hell). Chapter authors include believers and skeptics, well-known philosophers, and new voices. While some chapters are more challenging than others, all are written in a style that should be accessible to any interested reader.