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Author: Markus Mühling

consciousness in order to determine if they are acts of faith: they are faith – as life-forms or wayformational perspectives, which cannot be separated into inner and outer. Faith is spiritual, but not mental. Rather, faith is bodily. Faith finds its concentration in trust, but trust is also not simply a

In: Post-Systematic Theology I
Author: Markus Mühling

is pre-reflexive and undivided. Only after a reflection, presupposing the certainty of one’s own living body, can one conceive of it as the entanglement of the movements of the perceiver and the perceived. About movement, however, the following statement is true: ‘the moving object or rather, as we

In: Post-Systematic Theology I
Author: Markus Mühling

.1 The Living Body in its Meaning for Reason Reason is primarily practical and epistemic reason, unmixed and unseparated, and only secondarily technical reason. Some of its features seem to follow a chiastic logic: On the one hand, reason is bound to bodily perceiving truth and value on particular

In: Post-Systematic Theology I
Author: Markus Mühling

conventionalist understanding of habit as the core of the concept of causality. In naming belief a habit we find a classification without any specific differences that motivates the search for the distinction between belief and other habits and conventions. 37 Belief, including belief in causality, has the

In: Post-Systematic Theology I
Author: Markus Mühling

probably historical; think of the relationship between male and female, or the understanding of the state in the Pastoral epistles; think of the rejection of the natural family in Jesus’s proclamation, etc. 4. That it is only the rejection of the OT as canonical is not motivated by a central intention

In: Post-Systematic Theology I
Author: Markus Mühling

narrantic level by asking what in the life story of a particular human person is necessary and what is contingent. Without any question, our own life story, like that of other humans, is a combination of templates or narratives. But of course, it would be degrading to claim that the life story of a person

In: Post-Systematic Theology I

heightened sensitivity to pathos arising out of a dissonant cultural outlook of life, and (Three) an amphibolous faith – may provide a clue to forge an alternate architecture toward building a peoplehood in an interrelated and yet frag- mented world Americans live in, thereby redefining the historically

In: Asian and Oceanic Christianities in Conversation

adventure that con- stitutes the course of our life. The adventurous history of rational theory and scientificity is supported and motivated by that pretheoretical and subconscious engagement. 52 In addition to Peperzak, Paul Tillich's insight that our thought always takes place within the context of a

In: Critical Faith
Author: Pieter Vos

law Paul Cliteur defends a ‘secular outlook’ on life as the only 1 Especially in Germany but also in other countries where the word is adopted as an untranslat- able but still valuable concept. Initially, the German Bildung had a meaning parallel to the French and English civilisation. Since the

In: The Law of God

justice to the all- encompassing nature of religious life and insight? In section 2, I suggest that if we could find such a path, then reli- gious culture today might be able to come out from behind the cloud of suspicion under which it currently sits, thus restoring some of its lost confidence. Such

In: Critical Faith