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This volume offers a nuanced picture with specific instances of religion and politics in Muslim, Jewish, Christian, Buddhist, and Hindu contexts, broadly presenting the phenomenon of religion and politics via country and thematic case studies. Qualitative, quantitative, material, philosophical, and theological analyses draw upon social theory to show how (and why) religion matters deeply in each time and place. The authors and contributors demonstrate that religion is a significant force that drives societies and polities around the world, and that a radical change in the Western understanding of value-driven global politics is needed. Beyond the Death of God offers new, local voices to Western audiences—through essays that suggest the need for an appreciation of Divinity as a quintessence holding a significant place in the hearts, minds, social orders, and political organization of polities around the world.
The death of God began, according to Vahanian, the moment Western man started to compromise with the Biblical concept of God transcendent, and to merge the identity of the Godhead with the identity of humankind. From this compromise evolved the belief in the possibility of heaven on earth, in human perfectibility, in the expectation that man, both individually and collectively, can control his termporal fate. Today, as a consequence, Western society not only exalts all possible material comforts, but requires as well easy, guaranteed, status-assuring religious affiliations. The present search for "inner security" is in direct opposition to the toleration of doubt that tests the strength of genuine religious faith. And Vahanian shows how our spiritual decline is reflected in much of the most important imaginative writing of today.
Joint author, William Hamilton, is an alumnus of Evanston Township High School, class of 1940.
Death - and what lies beyond - is not something you consider every day. But the thought of it raises some intriguing questions: Are there good reasons for believing in life after death? What is the afterlife like? How valid are the reports of near death experiences? Do heaven and hell exist? And if so, how can hell be reconciled with a loving God? By sharing the very latest scientific, philosophical, anthropological, ethical, and theological evidence on life after death, noted Christian scholars Habermas and Moreland present a strong case for immortality with this book. They begin by taking up the question of whether life after death is real and what evidence supports its reality. They then explore what the afterlife is like and go on to show how having this reality in your future should affect the way you live here and now. This book will reassure you that there's no need to fear death - as long as you're prepared eternity that follows. It's also a great aid in developing a serious biblical, rational, and even scientific defense for the belief in life beyond the grave.
What is the meaning of life? In today's secular, post-religious scientific world, this question has become a serious preoccupation. But it also has a long history: many major philosophers have thought deeply about it, as Julian Young so vividly illustrates in this thought-provoking second edition of The Death of God and the Meaning of Life. Three new chapters explore Søren Kierkegaard’s attempts to preserve a Christian answer to the question of the meaning of life, Karl Marx's attempt to translate this answer into naturalistic and atheistic terms, and Sigmund Freud’s deep pessimism about the possibility of any version of such an answer. Part 1 presents an historical overview of philosophers from Plato to Marx who have believed in a meaning of life, either in some supposed ‘other’ world or in the future of this world. Part 2 assesses what happened when the traditional structures that give life meaning began to erode. With nothing to take their place, these structures gave way to the threat of nihilism, to the appearance that life is meaningless. Young looks at the responses to this threat in chapters on Nietzsche, Heidegger, Sartre, Camus, Foucault and Derrida. Fully revised and updated throughout, this highly engaging exploration of fundamental issues will captivate anyone who’s ever asked themselves where life’s meaning (if there is one) really lies. It also makes a perfect historical introduction to philosophy, particularly to the continental tradition.
True theodicy is partly a theoretical corrective to evangelistic impatience: discounting the distortions arising from over-eager salesmanship. And partly it is a work of poetic intensification, dedicated to faith’s necessary struggle against resentment. This book contains a systematic survey of the classic theoretical-corrective theodicy tradition initiated, in the early Seventeenth Century, by Jakob Böhme. Two centuries later, Böhme’s lyrical thought is translated into rigorous philosophical terms by Schelling; and is, then, further, set in context by Hegel’s doctrine of providence at work in world history. The old ‘God’ of mere evangelistic impatience is, as Hegel sees things, ‘dead’. And so theodicy is liberated, to play its proper role: illustrated here with particular reference to the book of Job, the post-Holocaust poetry of Nelly Sachs, and the thought of Simone Weil. A boldly polemical study, this book is a bid to re-ignite debate on the whole topic of theodicy. As such, it will be of great interest to scholars in religious studies, theology and philosophy.
Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.
"David Strauss: the Confessor and the Writer" attacks David Strauss's "The Old and the New Faith: A Confession," which Nietzsche holds up as an example of the German thought of the time. He paints Strauss's "New Faith"— a scientifically-determined universal mechanism based on the progression of history—as a vulgar reading of history in the service of a degenerate culture. Nietzsche polemically attacks not only the book but also Strauss as a Philistine of pseudo-culture.
Offers new observations on the persistence of God in modern times, and considers how the war on terror and a post-9/11 society has impacted atheism.
Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values--including the core humanistic concepts of inviolable dignity, rights, and equality attaching to each individual--requires an essentially religious vision of personhood. Osborn shows such a vision is found in an especially dramatic and historically consequential way in the scandalous particularity of the Christian narrative of God becoming a human. He does not attempt to provide logical proofs for the central claims of Christian humanism along the lines some philosophers might demand. Instead, this study demonstrates how philosophical naturalism or materialism, and secular humanisms and anti-humanisms, might be persuasively read from the perspective of a classically orthodox Christian faith.