Results for 'minimal religion, atheism, postatheism, poor faith, Russia, spirituality, religion, secularity, postsecularity, ecumenism, universalism'

975 found
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  1.  36
    Postsecularity and the Poetry of T.S. Eliot, Stevie Smith, and Carol Ann Duffy.Jane Dowson - 2021 - Sophia 60 (3):735-745.
    This article responds to philosophers and literary critics who espouse concepts about an endemic postsecularity in western nations that encroach across the globe. Postsecularity accounts for the resurgence of a religious consciousness in the face of challenges to secularity in the forms of accommodating minority religions; the yearning for spiritual expression as an antidote to capitalist materialism; and posthuman concerns about the engineering of biological human identities, artificial intelligence, and anthropogenic climate crises. Poetry, with its non-verbal cues, can both animate (...)
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  2.  27
    Mapping religion and spirituality in a postsecular world.Giuseppe Giordan & Enzo Pace (eds.) - 2012 - Boston: Brill.
    This volume offers eleven case studies of contemporary movements from around the world where religious, secular and spiritual dynamics interplay in the postmodern condition of the 21st century, as traditional and contemporary sources are combined in new and dynamic ways.
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  3.  63
    (1 other version)Minimal Religion’ and Mikhail Epstein’s Interpretation of Religion in Late-Soviet and Post-Soviet Russia.Jonathan Sutton - 2005 - Studies in East European Thought 58 (2):107 - 135.
    This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the term ‘minimal religion’ for the analysis of religion in contemporary Russia.
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  4.  15
    Religion in Contemporary European Cinema: The Postsecular Constellation.Costica Bradatan & Camil Ungureanu - 2014 - Routledge.
    The religious landscape in Europe is changing dramatically. While the authority of institutional religion has weakened, a growing number of people now desire individualized religious and spiritual experiences, finding the self-complacency of secularism unfulfilling. The "crisis of religion" is itself a form of religious life. A sense of complex, subterraneous interaction between religious, heterodox, secular and atheistic experiences has thus emerged, which makes the phenomenon all the more fascinating to study, and this is what Religion in Contemporary European Cinema does. (...)
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  5.  11
    Reasonable faith for a post-secular age: open Christian spirituality and ethics: essays on Davidson, Hauerwas, Levinas, Rawls, Rivera, Rorty, Spivak, Stout, Taylor, Williams, and others.William Greenway - 2020 - Eugene, Oregon: Cascade Books.
    Our global community desperately needs overt awakening to an age of reason and faith. Reasonable Faith for a Post-Secular Age meets this need by interpreting faith not in terms of belief in propositions but in terms of living surrender to having been seized by agape for every Face, including one's own. Virtually all faith traditions, from Buddhism to Humanism to Wiccan, are rooted in agape and therefore share considerable spiritual and ethical common ground (a truth long veiled). In contrast to (...)
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  6.  85
    Sense in Competing Narratives of Secularization: Charles Taylor and Jean-Luc Nancy.Alexander C. Karolis - 2013 - Sophia 52 (4):673-694.
    In this article, using the recent work by Charles Taylor in A Secular Age as my point of departure, I will argue that Jean-Luc Nancy enables us to think past the competing binary of atheistic and religious experience and allows us to surpass the present narratives of secularism. In A Secular Age, Taylor himself seeks a middle ground between atheism and religion, arguing that it is possible to open ourselves to the cross-pressures of modern existence that find us caught between (...)
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  7.  39
    Extending Habermas and Ratzinger's Dialectics of Secularization: Eastern Discursive Influences on Faith and Reason in a Postsecular Age.Jonathan Bowman - 2009 - Forum Philosophicum: International Journal for Philosophy 14 (1):39-55.
    In the unlikely confluence of two colossal intellectual heritages, neo-Kantian Jürgen Habermas and Catholic prelate Joseph Ratzinger agree that we have entered a post-secular age. For both, the inauguration of such an age entails skepticism towards absolutist science and a growing recognition of the contributions of spiritual worldviews to social solidarity. Following their call for a multifaceted purification in the West whereby secular and religious commitments are subjected to mutual critique, I explore potential Eastern contributions to this process by providing (...)
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  8.  43
    St. Francis of Assisi as an Example of Humanistic Ecumenism.Eligiusz Dymowski - 2007 - Dialogue and Universalism 17 (1/2):71-80.
    Today’s world is one of quick civilization changes, influencing the development of human thought and the understanding of many basic values. Particularly the last decades have posed a concrete question about freedom and its limitations. The value of freedom is still today being reborn and restructured, once suspicious as a source of sin, now a challenge and a responsible task for the human. Similar questions have also arisen as to the ideas of human dignity and mutual respect, as inherent parts (...)
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  9.  92
    Breve storia dell'etica.Sergio Cremaschi - 2012 - Roma RM, Italia: Carocci.
    The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a name for (...)
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  10.  3
    Philosophy as novelistic fiction in the work of two old friends: Mikhail Epstein and Vladimir Sharov.Caryl Emerson - 2024 - Studies in East European Thought 76 (4):685-700.
    Mikhail Epstein (b. 1950) and Vladimir Sharov (1952–2018) became close friends in Moscow in 1980. Epstein emigrated in 1990 to become a professor of cultural studies at Emory University; in 1991 Sharov, trained as a historian of medieval Rus’, published the first of his nine novels. With increasing urgency, both writers explored the myth, now backed by military force, that Russia is called to an apocalyptic, salvational global mission. This essay juxtaposes Epstein’s quasi-novel The New Sectarianism (1993), with its plea (...)
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  11.  79
    Edward W. Lovely: George Santayana’s philosophy of religion: his Roman Catholic influences and phenomenology: Lexington, Lanham, MD, 2012, xvi +\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}++\end{document} 240 pp., $70. [REVIEW]Richard M. Rubin - 2014 - International Journal for Philosophy of Religion 75 (3):249-253.
    Religious discourse can be harsh and disconnected. In our time, determined atheists strive to refute fundamentalist beliefs promoted by demagogues for political purposes. In the news, we hear about the spiritual needs of the secular. Practicing clergy no longer believe what their congregations want them to preach. Edward W. Lovely’s new book George Santayana’s Philosophy of Religion is therefore a timely publication, as it focuses on a philosopher who showed great appreciation of religious stories and ideas, even though, as a (...)
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  12.  46
    Indigenous Spiritual Concerns and the Secular State: Some New Zealand Developments.Rex Ahdar - 2003 - Oxford Journal of Legal Studies 23 (4):611-637.
    This article explores the recurrent global claim by indigenous peoples for their spiritual concerns to be taken seriously and given appropriate effect in public policy. The secular liberal state's commitment to ideals of religious neutrality and equal treatment of all faiths and none is clearly tested to the degree it privileges traditional indigenous religion in the name of fostering indigenous culture. This dilemma has been acutely raised in New Zealand where Maori metaphysical concerns—the appeasement of taniwha (spiritual monsters) and the (...)
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  13.  13
    French atheist spirituality.Joanna Skurzak - 2020 - Studia Philosophiae Christianae 56 (3):157-178.
    The phrase “atheist spirituality” may seem rather paradoxical at first. In practice, both atheists and theists object to it. Atheists would prefer to be called naturalists – in order to emphasize their connection with a specific tradition and interpretation of the world, and avoid being equated only with the denial of theism. They will be willing to deny the existence of any spiritual element, and thus deny the meaningfulness of religious language. It is worth stressing that this does not apply (...)
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  14.  12
    Modern Russia is in Search of a Secular Model of Relationships Between Religions and the State.Valentina Slobozhnikova - 2014 - Balkan Journal of Philosophy 6 (2):147-154.
    The purpose of this article is to identify how modern Russia can build good relationships between multiple Russian religions and the state. At present there are many obstacles standing in the way of achieving this goal. The article includes a great many statistics, and discusses political, social, and religious views of the issue.The working Russian Constitution provides major legal provisions for democratic relationships between religions and the state. The law “On Freedom of Conscience and Religious Associations” (1997) clarified constitutional provisions. (...)
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  15. Which Secular Grounds? The Atheism of Liberation Philosophy.Rafael Vizcaíno - 2021 - APA Newsletter on Hispanic/Latino Issues in Philosophy 2 (20):2-5.
    *Winner of the American Philosophical Association's 2020 Essay Prize in Latin American Thought* This essay offers a novel account of the secularity of Latin American liberation philosophy. It challenges the accepted notion that liberation philosophy applies the methods and approaches of Latin American liberation theology to the philosophical arena, thus putting liberation theology on secular grounds. While this formulation is true insofar as liberation philosophy is not bound by the hermeneutics of any particular religious tradition, this formulation could be misconstrued (...)
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  16.  46
    The Postsecular Turn in Education: Lessons from the Mindfulness Movement and the Revival of Confucian Academies.Jinting Wu & Mario Wenning - 2016 - Studies in Philosophy and Education 35 (6):551-571.
    It is part of a global trend today that new relationships are being forged between religion and society, between spirituality and materiality, giving rise to announcements that we live in a ‘postsecular’ or ‘desecularized’ world. Taking up two educational movements, the mindfulness movement in the West and the revival of Confucian education in China, this paper examines what and how postsecular orientations and sensibilities penetrate educational discourses and practices in different cultural contexts. We compare the two movements to reveal a (...)
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  17.  11
    Religion and enlightenment in Catherinian Russia: the teachings of Metropolitan Platon.Elise Kimerling Wirtschafter - 2013 - DeKalb, IL: NIU Press.
    The meaning of enlightenment -- Enlightenment in a European setting -- Religious enlightenment and enlightenment in Russia -- Enlightenment in Russian Orthodoxy -- Christian enlightenment and enlightenment learning -- Spiritual and sensual wisdom -- Enlightenment and the oneness of God's creation -- Divine providence and human history -- The spiritual feat of everyday life: celebration of tsarevich Dimitrii -- Absolute monarchy as Christian rulership -- Enlightenment and historical consciousness -- Free will and the human person -- Free will as moral (...)
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  18.  51
    Six Understandings of the Word 'Spirituality' in a Secular Country.Peter la Cour, Nadja Hørdam Ausker & Niels Christian Hvidt - 2012 - Archive for the Psychology of Religion 34 (1):63-81.
    Spirituality is a growing research theme, especially in relation to health issues. The term is often poorly defined and one’s understanding is often so broad that it becomes a mere frame word devoid of meaning. In this study, we asked 514 adult Danes about their understanding of the word ‘spirituality’. Factor analysis of the answers resulted in six different understandings of spirituality: positive dimensions in human life and well-being; New Age ideology; an integrated part of established religious life; a vague (...)
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  19.  19
    The ‘Secular Culture’ of Youth Work Training: Are English Universities Equipping Youth Workers to Work with Diverse Religious Communities?Naomi Thompson & Lucie Shuker - 2023 - Ethics and Social Welfare 17 (4):366-386.
    Most professionally-qualifying youth work programmes in the UK are secular programmes in mainstream universities. Current UK National Occupational Standards require youth workers to ‘Explore the concept of values and beliefs with young people’. Faith organisations form the largest sector of the UK youth work field and all youth workers need to be equipped to work inclusively with diverse communities. This research explored, through a semi-structured survey sent to programme leaders, the coverage of religion, faith and spirituality in youth work training (...)
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  20.  31
    The postsecular and systematic theology: reflections on Kearney and Nancy.Rick Benjamins - 2015 - International Journal of Philosophy and Theology 76 (2):116-128.
    The concept of the postsecular is a challenge to systematic theological thought, as it points to some context where the opposition between the religious and the secular, or between theism and atheism, is weakened or even surpassed. In this perspective, the postsecular is not about the visibility of religion in the public sphere, but about the way in which we interpret ourselves in the world in order to find orientation and fulfillment. In a postsecular context, religious perspectives and secularist outlooks (...)
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  21. Secular Worldviews: Scientific Naturalism and Secular Humanism.Mikael Stenmark - 2022 - European Journal for Philosophy of Religion 14 (4):237-264.
    In this essay, I maintain that although atheism, minimally construed, consists simply of the belief that there is no God or gods, atheists must embrace a secular worldview of one kind or another. Since they cannot be without a worldview, atheists must develop an alternative to the religious, especially the theistic, worldviews which they, by implication, reject. Further, I argue that there are, at the very least, two options available to atheists and that these should not be conflated or treated (...)
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  22. Pragmatic Faith in Science and Religion: A Response to New Atheism.Matthew Crippen - 2022 - Quadranti – Rivista Internazionale di Filosofia Contemporanea 8 (1-2):313-337.
    It is a cliché to say science and religion are antagonistic. The outlook is often promoted by religious people uneducated in the workings of science, and equally by scientifically-oriented individuals with little experience of religion. This essay challenges presumptions about the irreconcilability of science and religion, focusing on action organizing metaphysical principles infusing both. The aim, however, is not to evaluate proofs for God’s existence, nor defend young earth creationism, nor the notion that there is one true religion, nor still (...)
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  23. Public Religions in a Postsecular Era: Habermas and Gandhi on Revisioning the Political.Vidhu Verma - 2014 - Telos: Critical Theory of the Contemporary 2014 (167):49-67.
    An embedded ideology of the religious-secular binary in its various forms has assumed currency in recent continental and Anglo-American political thought. This ideology highlights the difference between religion under modernization, broadly defined by the secularization thesis, and that of religious revival in a period characterized by postsecularism. It reflects the rise of new epistemologies and the dissolution of the antinomies between faith and reason characteristic of a postsecular culture. A common argument found in these writings is that enlightenment secularization, which (...)
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  24.  16
    Religion and Atheism: Beyond the Divide.Anthony Carroll & Richard Norman (eds.) - 2016 - New York: Routledge.
    Arguments between those who hold religious beliefs and those who do not have been at fever pitch. They have also reached an impasse, with equally entrenched views held by believer and atheist - and even agnostic - alike. This collection is one of the first books to move beyond this deadlock. Specially commissioned chapters address major areas that cut across the debate between the two sides: the origin of knowledge, objectivity and meaning; moral values and the nature of the human (...)
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  25.  19
    Atheism, Agnosticism, and Theism.Paul Cliteur - 2010 - In The Secular Outlook: In Defense of Moral and Political Secularism. Malden, MA: Wiley-Blackwell. pp. 14–68.
    This chapter contains sections titled: The Alpha Privative Atheism and Liberal Concepts of God Atheism as an Unpopular Position A Definition of Atheism Motives for Atheism Atheist Values Spiritual Excellences and the Liberal Decalogue Agnosticism The History of Agnosticism Huxley and Russell Pascal's Wager Pascal's Insight Atheism or Non‐Theism?
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  26.  11
    Black theology versus black spirituality and black faith: The centrality of spirituality and faith in black theology of liberation in the South African context.Olehile A. Buffel - 2021 - HTS Theological Studies 77 (3).
    Black theology, which is linked to black power in the context of the United States of America and black consciousness in the context of South Africa is often regarded as having nothing to do with spirituality, faith and salvation. It is often regarded by critics as radical, militant and political. In some circles its theological character is questioned. Advocates of liberation theology, past and present are accused of mixing religion with politics. The article traces the history of black theology, as (...)
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  27.  13
    The Future of God: a practical approach to spirituality for our times.Deepak Chopra - 2014 - New York: Harmony.
    Arguing against militant atheist thought, the author maintains that faith and spirituality are valuable practices that should be maintained, and outlines a path toward discovering God within intended to transform everyday life.
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  28.  33
    Secular spirituality versus secular dualism: Towards postsecular holism as model for a natural theology.Cornel W. Du Toit - 2006 - HTS Theological Studies 62 (4).
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  29.  15
    Faith, society and the post-secular: Private and public religion in law and theology.Christoffel Lombaard, Iain T. Benson & Eckart Otto - 2019 - HTS Theological Studies 75 (3):12.
    In pre-democratic – also pre-modern – times, religion had been at the centre of much of human life, filling the private as well as the public realm of people’s daily existence. However, with the change to democratic rule in major countries in the modern world (see, most influentially, Article 1 of the French Constitution after the French Revolution and the First Amendment to the Constitution of the United States, influencing all other democracies in their wake), religion has for the most (...)
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  30.  16
    Spirituality for the Godless: Buddhism, Humanism, and Religion.Michael McGhee - 2021 - Cambridge University Press.
    Many people describe themselves as secular rather than religious, but they often qualify this statement by claiming an interest in spirituality. But what kind of spirituality is possible in the absence of religion? In this book, Michael McGhee shows how religious traditions and secular humanism function as 'schools of wisdom' whose aim is to expose and overcome the forces that obstruct justice. He examines the ancient conception of philosophy as a form of ethical self-inquiry and spiritual practice conducted by a (...)
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  31.  20
    Fides in parenthesis: A spirituality of leadership for a (post-)secular(ising) world.Yolande Steenkamp - 2020 - HTS Theological Studies 76 (2).
    From the viral social media feeds showing Chief Justice Mogoeng Mogoeng in fervent prayer for the nation, to professed Christian Thuli Madonsela’s careful expression of the separation between religion and state, faith identity in the public sphere emerges as anything but a straightforward matter. By placing ‘Christian’ in parenthesis, the 2019 theme of the Theological Society of South Africa conference acknowledged that leaders operate in negotiated spaces and confirmed the complexity of the context in which we attempt to conceptualise leadership (...)
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  32.  96
    An Awareness of What is Missing: Faith and Reason in a Post-Secular Age.Jürgen Habermas - 2010 - Malden, MA: Polity. Edited by Ciaran Cronin.
    In his recent writings on religion and secularization, Habermas has challenged reason to clarify its relation to religious experience and to engage religions in a constructive dialogue. Given the global challenges facing humanity, nothing is more dangerous than the refusal to communicate that we encounter today in different forms of religious and ideological fundamentalism. Habermas argues that in order to engage in this dialogue, two conditions must be met: religion must accept the authority of secular reason as the fallible results (...)
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  33.  29
    Part I: 7–8/2007 New Stage of Religious and Secular Universalisms: The Complementarity of Secular and Sacred Emerged from Historical Dialectics and the Spirit of Dialogue — Towards Metanoia and the Meanings of History; Part II: 12/2007: II. The Long Birth and Formation of Humanistic Secularism and the Breakthrough to New Universalism—Through Complementary Acceptance of Secularity and Sacrality. [REVIEW]Janusz Kuczyński - 2007 - Dialogue and Universalism 17 (12):139-147.
    1. The birth of dialogue from the spirit of the Polish October political uprising: From social civil war and simple exclusions (even physical) to negotiations andcomplicated “Dialogue of Contradictions” within national entity. Almost 25 years before the much later birth and international triumph of the Solidarity Union, the “Polish October” of 1956, history’s first victorious anti-Stalinist political uprising and most certainly a historical milestone for Poland—if not all of Europe—was the main harbinger of change in all fundamental spheres of life.2. (...)
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  34.  11
    Science and Spirituality: Making Room for Faith in the Age of Science.Michael Ruse - 2010 - Cambridge University Press.
    Michael Ruse offers a new analysis of the often troubled relationship between science and religion. Arguing against both extremes - in one corner, the New Atheists; in the other, the Creationists and their offspring the Intelligent Designers - he asserts that science is the highest source of human inquiry. Yet, by its very nature and its deep reliance on metaphor, science restricts itself and is unable to answer basic, significant questions about the meaning of the universe and humankind's place within (...)
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  35.  32
    Hope in a Secular Age: Deconstruction, Negative Theology and the Future of Faith.David Newheiser - 2019 - New York, NY: Cambridge University Press.
    This book argues that hope is the indispensable precondition of religious practice and secular politics. Against dogmatic complacency and despairing resignation, David Newheiser argues that hope sustains commitments that remain vulnerable to disappointment. Since the discipline of hope is shared by believers and unbelievers alike, its persistence indicates that faith has a future in a secular age. Drawing on premodern theology and postmodern theory, Newheiser shows that atheism and Christianity have more in common than they often acknowledge. Writing in a (...)
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  36.  14
    Luc Ferry’s Possibility of Atheistic Salvation.Joanna Skurzak - 2024 - Avant: Trends in Interdisciplinary Studies 15 (3).
    If one embraces spiritual development as a kind of cognitive and moral development, then an important term here from a cognitive perspective and beyond might be “salvation.” But is it not reserved for the religious sphere? This article shows that it doesn't have to be. A new form of salvation suggested by Francophone philosopher Luc Ferry concerns first of all the resignation from a faith about a transcendent God, which is substituted with an undefined sacrum (what is holy, is highest) (...)
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  37.  13
    Atheism for Dummies.Dale McGowan - 2013 - For Dummies.
    _The easy way to understand atheism and secular philosophy_ For people seeking a non-religious philosophy of life, as well as believers with atheist friends, _Atheism For Dummies_ offers an intelligent exploration of the historical and moral case for atheism. Often wildly misunderstood, atheism is a secular approach to life based on the understanding that reality is an arrangement of physical matter, with no consideration of unverifiable spiritual forces. _Atheism For Dummies_ offers a brief history of atheist philosophy and its evolution, (...)
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  38.  85
    Faith, belief, and the compatibility of religion and science.Doren Recker - 2017 - Zygon 52 (1):212-231.
    Recent attacks on the compatibility of science and religion by the “militant modern atheists” have posed serious challenges for anyone who supports the human importance of religious faith. This article offers a critical analysis of their claims compared with those who do not equate faith with belief. I conclude that the militant modern atheist interpretation of faith undervalues transformative religious experiences, that more people of faith hold it for this reason than their opponents acknowledge, and that meaningful dialogue between religion (...)
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  39.  15
    The Evolution of Atheism: The Politics of a Modern Movement.Stephen LeDrew - 2016 - Oxford University Press USA.
    The concept of evolution is widely considered to be a foundational building block in atheist thought. Leaders of the New Atheist movement have taken Darwin's work and used it to diminish the authority of religious institutions and belief systems. But they have also embraced it as a metaphor for the gradual replacement of religious faith with secular reason. They have posed as harbingers of human progress, claiming the moral high ground, and rejecting with intolerance any message that challenges the hegemony (...)
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  40.  9
    (1 other version)Spiritual Values for Those Without Eternal Life.Kevin Schilbrack - 2019 - Sophia 58 (4):753-759.
    Martin Hägglund’s This Life: Secular Faith and Spiritual Freedom offers a naturalistic, this-worldly theology with eloquence and heart. Nevertheless, from a religious studies perspective, there is a fair amount to criticize. This review essay identifies two shortcomings in this book and then develops a typology of religious teachings about eternal life in order to assess places where Hägglund’s critique succeeds.
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  41.  13
    Explorations in post-secular metaphysics.Josef Bengtson - 2016 - New York, NY: Palgrave-Macmillan.
    Today, most liberal states are torn between attempts to accommodate different religions within floating limits of tolerance, and at the same time trying to uphold a sense of national identity. The traditionally liberal way to negotiate this dilemma has, put bluntly, been to address religion as a generic category, relegate it to the private sphere, and to make religion an object of tolerance. This idea of a strict separation between religion and the secular rests on an Enlightenment notion of a (...)
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  42.  39
    Revolutionizing Spirituality: Reflections on Marxism and Religion.John Brentlinger - 2000 - Science and Society 64 (2):171 - 193.
    A materialist conception of spirituality is implicit in the tradition of classical Marxism, and offers a basis for greater unity between progressive "communities of faith" and secular progressives. Experience from the Sandinista Revolution in Nicaragua suggests that Marxists should rethink their motivations as revolutionaries and their relations to religious traditions; acknowledge the effects on the left itself of the "de-spiritualization" of life under capitalism; and give importance to spirituality as a basis of prolonged struggle for a post-capitalist future and as (...)
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  43.  18
    What to believe?: twelve brief lessons in radical theology.John D. Caputo - 2023 - New York: Columbia University Press.
    What to Believe? is an engaging introduction to radical theology for spiritual seekers, "Nones," and others outside the academy as well as students in philosophy, religion, and theology departments who are curious about what religion can mean today, 60 years after the revolutionary "death of God" movement. Radical theology is post-theism--atheism about theism. Rather than a personal God, we personify God--we give a name to sense of meaning that we cannot name as an act of imagination, a reflection of an (...)
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  44.  20
    Reflections on Academic Reflection.John D. Copenhaver Jr - 2013 - Buddhist-Christian Studies 33:41-52.
    In lieu of an abstract, here is a brief excerpt of the content:Reflections on Academic ReflectionJohn D. Copenhaver Jr.Contemplative pedagogy deserves both the careful scrutiny and the sustained exploration that the Society for Buddhist-Christian Studies is uniquely well suited to provide. As higher education comes under increased pressure for accountability, we need to be able to explain clearly both the pedagogical value and academic integrity of these elements in our curriculum. Academics seeking to incorporate contemplative practices into their teaching need (...)
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  45. Atheism and love in the modern era: practicing indifference.Colby Dickinson - 2025 - London: Bloomsbury Academic.
    A critique of religious belief which addresses the question of how a secular world can continue to mine religious traditions for their conceptual and emotional riches. Taking in popular, philosophical and theological discussions of religion, Colby Dickinson argues that theism and atheism taken together can peel back the layers of abstraction, alienation, and disillusionment that always accompany our humanity in order to help us really see how it is to exist in this world. Atheism and Faith in the Modern World (...)
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  46.  18
    Schools of faith: essays on theology, ethics and education in honour of Iain R. Torrance.David Fergusson, Bruce L. McCormack & Iain R. Torrance (eds.) - 2019 - New York, NY, USA: T & T Clark.
    Schools of Faith represents a diversity of essays from scholars in several continents. The contributors, all leading theologians and ethicists, offer reflections on historical and contemporary themes which are significant for wider debates in theological education and church life in today's world. The range of contributor and content provides a fitting tribute to the work of Iain R. Torrance over many years. Amid the numerous subjects discussed, the authors focus on liturgy, textual criticism, public theology, the ethics of war, Christian (...)
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  47.  89
    Beyond atheism.Simon Glendinning - 2012 - Think 11 (32):37-52.
    This essay defends the idea of drawing a distinction between two modes of not being religious today: between what I will call atheist disbelief , on the one hand, and a-theist non-belief on the other. The former is the mode which is most often in the news. It is the position that pitches itself against religion. The latter is perhaps easily confused with agnosticism as that is popularly understood. Agnosticism in this sense is a position in which you declare yourself (...)
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    Spiritually Bilingual: Buddhist Christians and the Process of Dual Religious Belonging.Jonathan Homrighausen - 2015 - Buddhist-Christian Studies 35:57-69.
    In lieu of an abstract, here is a brief excerpt of the content:Spiritually Bilingual:Buddhist Christians and the Process of Dual Religious BelongingJonathan HomrighausenSociologists studying convert Buddhism in America have found that a surprisingly large number of Buddhists also identify as Christian.1 However, little empirical literature examines these Buddhist-Christian “dual religious belongers.”2 This study aims to fill that gap. Based on extensive interviews with eight self-identified “Buddhist Christians” of varying levels of doctrinal and experiential understanding, this study examines the conversion process (...)
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  49.  9
    Touched by Love: Spiritual Experience in Chinese Christian Conversion Narratives.Nicholas Hsieh, Alexander Chow, Kate Scorgie & Glen G. Scorgie - 2022 - Journal of Spiritual Formation and Soul Care 15 (1):44-69.
    Christianity has become the religion of choice for a growing number of diasporic Chinese. This qualitative study examines the conversion narratives of first-generation Chinese converts to evangelical Protestant Christianity, exploring in particular the spiritual experiences that encouraged or confirmed their resolve to become Christians. Utilizing the method of Interpretative Phenomenological Analysis, twenty English-speaking participants were interviewed, mostly immigrants to the United States or the United Kingdom from China, including Hong Kong, or from Taiwan. The converts to Christianity in this study (...)
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  50. Unitarian universalists as critical transhumanists.James Hughes - 2022 - In Arvin M. Gouw, Brian Patrick Green & Ted Peters, Religious Transhumanism and Its Critics. Lanham: Lexington Books. pp. 1-28.
    Transhumanism and Unitarian Universalism are both the result of filtering ancient religious aspirations through the sieve of Enlightenment rationalism, humanism and individualism. The transhumanists aspire to transcendence through individual adoption of human enhancing technologies, while the UUs encourage transcendence through the critical, selective construction of personal spiritualities. Today, most religious reject the promises of human enhancement and transhumanism. But Unitarian Universalists are in the unusual position to be interlocutors between faith and science, between spirituality and techno-transcendence, between liberal religion (...)
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