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In the views of most believers and critics, religion is essentially connected to the existence of a supernatural deity. If supernaturalism is not reasonable, the argument goes, religion cannot be reasonable—or if supernaturalism is reasonable, religion must be as well. Are faith and reason, religion and science, doomed to a constant struggle for the heart of humanity? Steven M. Cahn believes that they are not, that even if God exists, religion may not be justified and that even if religion is justified, belief in God may not be. In Religion Within Reason, Cahn argues that the common understanding of the relationship between religion and supernaturalism is flawed and that while supernaturalism is not reasonable, religious commitment may well be. Writing not as a theist but as one who finds much to admire in a religious life, he examines faith and reason, miracles, heaven and hell, religious diversity, and the problem of evil, using a variety of examples taken from religious thought, literature, and popular culture. Lucidly written in a nonpolemical spirit, Religion Within Reason offers an exciting new approach to the reconciliation of science and religion.
Religion within the Boundaries of Mere Reason is a key element of the system of philosophy which Kant introduced with his Critique of Pure Reason, and a work of major importance in the history of Western religious thought. It represents a great philosopher's attempt to spell out the form and content of a type of religion that would be grounded in moral reason and would meet the needs of ethical life. It includes sharply critical and boldly constructive discussions on topics not often treated by philosophers, including such traditional theological concepts as original sin and the salvation or 'justification' of a sinner, and the idea of the proper role of a church. This volume presents it and three short essays that illuminate it in new translations by Allen Wood and George di Giovanni, with an introduction by Robert Merrihew Adams that locates it in its historical and philosophical context.
"This book is the first to take account of the clarification in Hegel interpretation, and on these documents in particular, made possible by the entirely new critical edition. . . . Jaeschke is able to give fresh interpretations and new insights into long standing controversies in the field."--Robert R. Williams, Hiram College, Ohio
Expanding on his 1976 study of the bearing of Christian faith on the practice of scholarship, Wolterstorff has added a substantial new section on the role of faith in the decisions scholars make about their choice of subject matter.
This book is avowedly written in what has been rather patronizingly called “the affable spirit of compromise or conciliation” between science and religion. Its key thesis is that these two enterprises can—and should be—seen as complementary in addressing different albeit interrelated questions: on the one side the nature of the natural world and our place in it, and on the other how we should proceed and act so as to capitalize on the opportunities that our place in the world affords to us for shaping our lives in a meaningful and satisfying way. How the world works is the crux of the one enterprise and how we are to live is that of the other.
Why it's wrong to single out religious liberty for special legal protections This provocative book addresses one of the most enduring puzzles in political philosophy and constitutional theory—why is religion singled out for preferential treatment in both law and public discourse? Why are religious obligations that conflict with the law accorded special toleration while other obligations of conscience are not? In Why Tolerate Religion?, Brian Leiter shows why our reasons for tolerating religion are not specific to religion but apply to all claims of conscience, and why a government committed to liberty of conscience is not required by the principle of toleration to grant exemptions to laws that promote the general welfare.
Too smart to believe in God? The twelve philosophers in this book are too smart not to, and their finely honed reasoning skills and advanced educations are on display as they explain their reasons for believing in Christianity and entering the Roman Catholic Church. Among the twelve converts are well-known professors and writers including Peter Kreeft, Edward Feser, J. Budziszewski, Candace Vogler, and Robert Koons. Each story is unique; yet each one details the various perceptible ways God drew these lovers of wisdom to himself and to the Church. In every case, reason played a primary role. It had to, because being a Catholic philosopher is no easy task when the majority of one's colleagues thinks that religious faith is irrational. Although the reasonableness of the Catholic faith captured the attention of these philosophers and cleared a space into which the seed of supernatural faith could be planted, in each of these essays the attentive reader will find a fully human story. The contributions are not merely collections of arguments; they are stories of grace.
Monotheism and Tolerance suggests a way to deal with the intractable problem of religiously motivated and justified violence.
This short book is a lively dialogue between a religious believer and a skeptic. It covers all the main issues including different ideas of God, the good and bad in religion, religious experience and neuroscience, pain and suffering, death and life after death, and includes interesting autobiographical revelations.
"This book asks: Can the study of religion be justified? It poses this question on the view that scholarship in religion, especially work in "theory and method," is preoccupied with matters of methodological procedure and thus inarticulate about the goals that can justify the study of religion and motivate scholarship in the field. For that reason, it insists, the field suffers from a crisis of rationale. The book identifies six prevailing methodologies in the field, each of which it critically examines as symptomatic of this crisis, on the way toward offering an alternative framework for thinking about purposes for studying religion. Shadowing these methodologies is a Weberian scientific ideal for studying religion, one that privileges value-neutrality. This ideal poses obstacles to making justificatory claims on behalf of studying religion and fortifies a repressive conscience about thinking normatively within the field's regime of truth. After making these points, the chapter describes the book's alternative framework, Critical Humanism, especially how it theorizes about the ends rather than the means of humanistic scholarship and offers a basis for thinking about the ethics of Religious Studies as held together by four values: Post-critical Reasoning, Social Criticism, Cross-cultural Fluency, and Environmental Responsibility. Ordered to such purposes, the book argues, the study of religion can imagine itself as a valuable and desirable enterprise so that scholars of religion can relax their commitment to matters of methodological procedure and avow the values of studying religion"--