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This volume presents a selection of essays by the late Philip Quinn, one of the world's leading philosophers of religion. Quinn left behind an influential body of work on a wide variety of topics. He was the author of Divine Commands and Moral Requirements (1978) and of more than two hundred papers in philosophy. Fourteen of his best and most influential contributions to the philosophy of religion are gathered here. The papers have been organized around the following topics: religious epistemology, religious ethics, religion and tragic dilemmas, religion and political liberalism, topics in Christian philosophy, and religious diversity.
Do the gods love you? Cicero gives deep and surprising answers in two philosophical dialogues on traditional Roman religion.
A Platonic Philosophy of Religion challenges traditional views of Plato's religious thought, arguing that these overstate the case for the veneration of Being as opposed to Becoming. Daniel A. Dombrowski explores how process or neoclassical perspectives on Plato's view of God have been mostly neglected, impoverishing both our view of Plato and our view of what can be said in contemporary philosophy of religion on a Platonic basis. Looking at the largely ignored later dialogues, Dombrowski finds a dynamic theism in Plato and presents a new and very different Platonic philosophy of religion. The work's interpretive framework derives from the application of process philosophy and discusses the continuation of Plato's thought in the works of Hartshorne and Whitehead.
What can philosophy contribute to the study of religion? This book argues that the study of religion needs philosophy in the form of multidisciplinary comparative inquiry. Contradicting the current tendency to regard philosophical reflection and the academic study of religion as independent endeavors best kept apart, Wesley J. Wildman brings them together, offering a broader vision than that of traditional "philosophy of religion" and surmounting many of its difficulties. His newer conception of "religious philosophy" is well suited to the modern, multicultural, secular university. Through multidisciplinary comparative inquiry, religious philosophy allows for a variety of approaches—from historical and analytical work to evocative description and theoretical evaluation of truth claims—and both secular and religious thinkers participate. The tasks and varieties of religious philosophy as they arc across the world's religions and philosophies are discussed along with religious philosophy's modern and postmodern contexts. Wildman's thoughtful and thought-provoking book will be essential reading for all those concerned with the study of religion, present and future.
Arguments are clearly presented, and rival theories are presented with fairness and accuracy."--BOOK JACKET.
This groundbreaking account of the concept of a philosophical religion traces its history from antiquity to the Enlightenment.
Provides a comprehensive account of the socio-political role Aristotle attributes to traditional religion, despite rejecting its content.
Michael R. Slater argues for the contemporary relevance of pragmatist views in the philosophy of religion.
Two countervailing trends mark the intellectual tenor of our age – the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jürgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society.