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Hisakazu Inagaki and J. Nelson Jennings

Philosophical Theology and East-West Dialogue is a unique philosophical and theological analysis of certain key interactions between Eastern and Western thinkers. The book on the one hand contrasts general traits of Eastern, Buddhist thought and Western, Greek thought. However, in doing so it focuses on influential philosophers and theologians who manifest particular instances of wider issues. The result is a careful examination of basic questions that offers both broad implications and concrete specificity in its approach.
The book itself is an instance of East-West dialogue. Independently of each other both authors had previously engaged in serious cross-cultural studies. The Japanese Inagaki had researched Western science and philosophy, then written in Japanese comparative studies of Japanese thought. The North American Jennings had researched Japanese theology. They brought these backgrounds together, dialoguing with each other until the present study emerged.
Several creative Japanese thinkers, as well as important Westerners, are taken up. The study follows the lead of many Eastern impulses, but it also critically utilizes Western methods. Contemporary thinking on religious plurality is carefully examined. This new study is a must for those interested in philosophy and theology in general, and East-West interaction in particular.

Media and Witchcraft Accusation in Northern Ghana

A Study of the Dagomba Community

Leo Igwe

security. With all these challenges, the media risk being partial in their coverage and in what they present for public consumption. These limitations, notwithstanding, there are specific factual, unbiased and well-balanced stories on witchcraft accusations as illustrated in these three cases from the

Thomas J. Coleman III, Kenan Sevinç, Ralph W. Hood Jr. and Jonathan Jong

nonreligious individuals in today’s society: If theistic beliefs are so efficacious in ameliorating the fear of death for believers, can the beliefs held by nonbelievers operate similarly, and what might these beliefs be? In the present article, we review selected Terror Management Theory ( TMT ) research on

Anastasia E. Somerville-Wong

within a liturgical framework that does not present them as sacred, divinely inspired or as historical fact. There is even room for secular interpretations of the established weekly or annual celebrations of parent faiths and cultures as well as celebrations of secular figures such as Charles Darwin and

After Darwin

Morality in a Secular World

Jeff O’Connell and Michael Ruse

and selection. We must call those spurious philanthropists, who, to prevent present misery, would entail greater misery upon future generations. All defenders of a Poor Law must, however, be classed among such. That rigorous necessity which, when allowed to act on them, becomes so sharp a spur to the

Holy Scriptures in Judaism, Christianity and Islam

Hermeneutics, Values and Society

Series:

Edited by Hendrik M. Vroom and Jerald D. Gort

One of the prime issues that needs to be addressed in dialogical encounter between the three monotheistic faiths of the world is that concerning the authority and interpretation of Holy Writ, since Jews, Christians and Muslims alike consider their Scriptures to be divine revelation. It is incumbent upon each of these religions to apprise itself of the hermeneutical approach employed by the others in ascribing current meaning to ancient scriptural texts. This is not only important as a means for the enhancement of inter-religious understanding but is also of great interest to society at large. What role does the Jewish Bible, the Christian Bible, and the Qu'ran play in the thinking and the lives of contemporary Jews, Christians, and Muslims? How are these Holy Scriptures interpreted in terms of present-day circumstances? How much room do the three religions allow for bringing their basic messages and biblical-theological traditions into rapport with constantly changing social, political and economic conditions? Is the concept of hermeneutical space acceptable to these religions? If so, in what sense and at what level? Is it possible to identify the scopus of a text and then reconstitute it textually, as it were, in light of the social and ethical questions thrown up by new contextual developments? Can interpretive adjustments be made without jeopardizing the core message of the text involved? And do the three monotheistic religions stand open to one another for influence in this regard? Has one or another of them taken hermeneutical cues from the others? Is there room for mutual learning within the hermeneutical space mentioned above or is this a sacred space closed to all influence from other traditions? These are among the central questions raised and dealt with in this interreligious collection of essays, perhaps the only dialogical symposium to date to deal exclusively with the doctrine and hermeneutics of Holy Scripture in Judaism, Christianity, and Islam.

Cécile Laborde

coercive laws by public officials. While all kinds of reasons, including merely intelligible ones, can be presented by, and engaged with, citizens in democratic debate, public officials have a duty not to justify laws merely by appeal to reasons that are intelligible. They should not present their personal

Élise Rouméas

. Careful examination of the four criteria indicates the following: (a) the law is directly burdensome; (b) the burden is severe; (c) the aim of the law could be presented as pivotal to egalitarian justice; and (d) cost-shifting is significant. Balancing these considerations does not decisively point to one

Zofia Stemplowska

. When a small group of MP  s objected, they were told that the cross had not been consecrated and so was not, in fact, a (proper) cross and hence it was not a desecration to move it. 6 The atheists who were present had no trouble using, understanding and engaging with the reason. It seems that we can

Jonathan Fox

question, this trend has either remained stable or gotten stronger between 1990 and 2014. Official government policy , presented in table 1, measures how states on a formal basis relate to religion. The most striking result is that over 30 % have official religions, clearly not a secular policy by any