The Lamb and the Wolf
Edited by Govert J. Buijs and Simon Polinder
Philosophy of Religion Meets Philosophy of Mind
Edited by Godehard Brüntrup, Benedikt Paul Göcke and Ludwig Jaskolla
cal and the mental are inseparable and fundamental features of reality. Panentheism has also become immensely popular in the philosophy of religion.
Panentheism strives for a higher reconciliation of an atheistic pantheism, on which the universe itself is causa sui, and the ontological dualism of necessarily existing, eternal creator and contingent, finite creation. Historically and systematically, panpsychism and panentheism often went together as essential parts of an all-embracing metaphysical theory of Being. The present collection of essays analyses the relation between panpsychism and panentheism and provides critical reflections on the significance of panpsychistic and panentheistic thinking for recent debates in philosophy and theology.
Openness and Resistance
From a Barren Rocky Earth to Artists, Philosophers, Meditators and Psychotherapists
Michael M. DelMonte and Maeve Halpin
Edited by Gorazd Andrejč and Daniel H. Weiss
Quietism, Jansenism, and Cartesianism
Thomas M. Lennon
Why a Philosophical Analysis Elucidates the Historical Discourse
Digital Writing, Digital Scriptures
Friedrich Schleiermacher’s Theology of Finitude
Ruth Jackson Ravenscroft
The book analyses major texts from Schleiermacher’s early work. It argues that his experiments with literary form convey his understanding that human knowledge is inherently social, and that religion is thoroughly linguistic and historical. The book contends that by making finitude (and not freedom) a universal aspect to human life, Schleiermacher offers rich conceptual resources for considering what it means to be human in this world, both in relations of difference to others, and in relation to the infinite.
Morality in a Secular World
Jeff O’Connell and Michael Ruse
In the second half of the nineteenth century, many people lost their faith in the Christian God. Nevertheless, they were eager to show that this move towards a secular world picture did not mean the end of morality and that it could continue as much before. In a Darwinian age this was not possible and the Christian cherishing of the virtue of meekness was replaced by a moral respect for vigor and effort directed both towards self-realization and to the well-being of society. We compare the British moves to those promoted by the German philosopher Friedrich Nietzsche. There are significant similarities but also differences that reflect the British industrialized notion of progress versus the German idealistic notion of progress.