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A riveting account of the ways in which man's darkest impulses conflict with common sense. From the lessons learned in "Paradise Lost" and the events which transpired in the tales of "Dr. Jekyll and Mr. Hyde" and "Frankenstein" to unlocking the secrets of the atom, Shattuck's brilliant synthesis of history and literature is utterly relevant to our times and addictively readable.
Philosophers of Consciousness is both an expository study of the thought of the six figures it focuses on and an original exploration of the themes they address. In addition, as Eugene Webb states, "it does not hesitate to probe the more problematic areas of the thought of each thinker and to suggest what to some of their advocates will probably seem rather bold and controversial interpreations of their ideas." The book reveals some deep differences that set the six off against one another in what is basically a clash between the intellectual emphasis of Lonergan and the more existential approaches of the other thinkers in this study. Readers of Kierkegaard may find much of Webb's interpretation surprising and perhaps disturbing.
In this wide-ranging guide to twentieth-century French thought, leading scholars offer an authoritative multi-disciplinary analysis of one of the most distinctive and influential traditions in modern thought. Unlike any other existing work, this important work covers not only philosophy, but also all the other major disciplines, including literary theory, sociology, linguistics, political thought, theology, and more.
In The Ontological Roots of Phenomenology: Rethinking the History of Phenomenology and Its Religious Turn, Anna Jani examines the common methodological background of phenomenology. Through attention to the phenomenon of being, the existential experience of religiosity can be phenomenologically described by the ontological difference between being and beings. Jani demonstrates that the methodological inquiries connect closely with the ontological source of phenomenology. First, she elaborates on the contributions of Hedwig Conrad-Martius, Roman Ingarden, and Edith Stein from the point of view of Heidegger’s influence on the early phenomenologists from Husserl’s students. Second, she analyzes Heidegger’s reinterpretation of his own earlier thinking after the “turn,” which is formulated in the idea of the “new beginning of philosophical thinking” in the Contributions to Philosophy. In the context of clarifying the difference between being and beings, her third hypothesis about Ricœur’s critique of Heidegger reveals an ethical level. The primordiality of the ethical dimension of the action reveals the ontological foundation of the hermeneutical-phenomenological situation.
Finding Grace with God: A Phenomenological Reading of the Annunciation engages in an interweaving of phenomenology, mystical theology, and feminist philosophy to unfold a theopoetic interpretation of the narrative of the Annunciation in the Gospel of Luke. It begins with a discussion of the foundational phenomenologies of Edmund Husserl and Martin Heidegger and then moves to the more recent work of several French phenomenologists, including Paul Ricoeur, Jean-Louis Chretien, and Michel Henry. The interpretation is then expanded through the philosophies of Luce Irigaray, Jean-Luc Marion, and Jacques Derrida. Finally, the phenomenologies of Maurice Merleau-Ponty and Martin Heidegger provide a means to interpret the Annunciation through theopoetics, as a text that is infused with possibility. Mary, filled with grace, is beckoned by the divine into possibility; responding in grace, she in turn beckons the divine into possibility. Transgressing the limits of language, this possibility slips into apophasis--into a moment of Gelassenheit, a mutual "letting-be" or releasement of Mary and the divine into a mystical union of love, a love that becomes manifest through a gift of life.
In Ricoeur on Moral Religion, James Carter argues that Paul Ricoeur's later philosophical writings provide a highly instructive interpretive key with which to assess his philosophical project as a whole. This first systematic study of the 'later Ricoeur' offers a critical yet sympathetic reconstruction of Ricoeur's hermeneutics of ethical life, which demonstrates his significant contribution to contemporary philosophy of religion and moral philosophy. What emerges is a clear and distinctive moral religion that binds humans together universally on the basis of the life they share as capable beings. Carter also uncovers a hitherto unforeseen thread in Ricoeur's writings concerning ethical life, pulled through his own readings of Spinoza, Aristotle, and Kant. Ricoeur's hermeneutics is structured by a Kantian architectonic informed at different levels by these three philosophers, who ground a rich, holistic, and ultimately rationalist account of ethical life and religion that resists the trappings of both positivism and postmodernism.
A Dictionary of Philosophy of Religion is an indispensable resource for students and scholars. Covering historical and contemporary figures, arguments, and terms, it offers an overview of the vital themes that make philosophy of religion the growing, vigorous field that it is today. It covers world religions and sources from east and west. Entries have been crafted for clarity, succinctness, and engagement. This second edition includes new entries, extended coverage of non-Christian topics, as well as revisions and updates throughout. The first edition was named a Choice Outstanding Academic Title of the Year.
Religion was a constant theme throughout Paul Ricoeur’s long career, and yet he never wrote a full-length treatment of the topic. In this important new book, Brian Gregor draws on the full scope of Ricoeur’s writings to lay out the essential features of his philosophical interpretation of religion, from his earliest to his last work. Ricoeur’s central claim is that religion aims at the regeneration of human capability—in his words, “the rebirth of the capable self.” This book provides a rich thematic account of Ricoeur’s hermeneutics of religion, showing how the theme of capability informs his changing interpretations of religion, from his early work on French reflexive philosophy and the philosophy of the will to his late work on forgiveness, mourning, and living up to death. Gregor exhibits Ricoeur’s original contribution to philosophical reflection on such themes as evil, suffering, and violence, as well as imagination, embodiment, and spiritual exercise. He also presents a critical reconsideration of Ricoeur’s separation of philosophy from theology, and his philosophical interpretation of Christian theological ideas of revelation, divine transcendence and personhood, atonement, and eschatology. Additionally, Gregor provides an expansive look at Ricoeur’s interlocutors, including Marcel, Jaspers, Kant, Hegel, Levinas, and Girard. Theologically-inclined readers will be particularly interested in the book’s treatment of Karl Barth and the Protestant theology of the Word, which was a vital influence on Ricoeur. The result is a study of Ricoeur that is both sympathetic and critical, provocative and original, inviting the reader into a deeper engagement with Ricoeur’s philosophical interpretation of religion.
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Can finite humans grasp universal truth? Is it possible to think beyond the limits of reason? Are we doomed to failure because of our finitude? In this clear and accessible book, Barnabas Aspray presents Ricœur's response to these perennial philosophical questions through an analysis of human finitude at the intersection of philosophy and theology. Using unpublished and previously untranslated archival sources, he shows how Ricœur's groundbreaking concept of symbols leads to a view of creation, not as a theological doctrine, but as a mystery beyond the limits of thought that gives rise to philosophical insight. If finitude is created, then it can be distinguished from both the Creator and evil, leading to a view of human existence that, instead of the 'anguish of no' proclaims the 'joy of yes.'