By Anthony C. Thiselton
With over 300 entries and subentries on every little thing from agnosticism to Zen philosophy, this authoritative encyclopedia from one of many world's most famous theologians explores all of the significant issues within the philosophy of faith. Entries establish key thinkers, phrases, arguments, and concepts. the quantity additionally encompasses a invaluable chronology and an index of names. This encyclopedia used to be formed by means of years of scholar suggestions. Anthony This elton requested scholars what subject matters, thinkers, and difficulties in philosophy of faith they discovered such a lot stimulating and the place they wanted support, rationalization, and clarification. The ensuing quantity can assist different scholars navigate their stories with larger ease. it's also a convenient reference for these looking easy access to info on a specific individual or proposal.
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Extra info for A Concise Encyclopedia of the Philosophy of Religion
10: 20). ‘It is in the power of our will to enjoy or to be without . . , 12: 26). , II: 1: 3). Even divine foreknowledge does not constrain free will. , III: 4: 11). All of this underlines the goodness of God. God’s gifts are good, whether or not humankind chooses to misuse them. , II: 1: 3). selfhood, self-awareness: god and time in the confessions (398) This ﬁrst-person narrative offers a retrospective interpretation of past moments and key issues from a theological perspective, in which God is addressed as Thou (see Buber).
The truth that Kierkegaard and Bultmann seek to convey, but with misleadingly one-sided formulations, is that faith and belief operate with a logic of self-involvement. H. Price begins his classic work Belief (London: Allen & Unwin, 1969) with a recognition that ‘I believe’ and ‘We believe’ are performative utterances (see Austin). A mere descriptive proposition may simply be stated (‘p’) without the preface ‘I believe’ or ‘I know’. The latter pledges the speaker to guarantee or at least to ‘stand behind’ the utterance as credible.
5) Tillich (1886–1965) subjects both ‘autonomy’ and ‘heteronomy’ to a forceful critique. If autonomy is to be viewed positively, ‘autonomy does not mean the freedom of the individual to be a law to himself’ (Systematic Theology, vol. I, London: Nisbet, 1953, 93). ). All the same, individual-centred autonomy remains ‘shallow’, just as heteronomy (law imposed by another) can be oppressive. , 92–96). (6) Controversy about the status of autonomy has divided the two broad intellectual approaches that might provisionally be described as the modern and the postmodern.
A Concise Encyclopedia of the Philosophy of Religion by Anthony C. Thiselton