Religion" Exclusively Rather Than Inclusively
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UNIT SYLLABUS TEACHER's NAME CREDIT CLASS UNIT-1 Philosophy
SYLLABUS DISTRIBUTION DEPARTMENT OF PHILOSOPHY SEMESTER-V (DSE) COURSE CODE- PHIL-G-DSE-T-1A COURSE CONTENT PHILOSOPHY OF RELIGION UNIT WISE DIVISION TOTAL CREDITS-66 WEEK ASSIGNED-17(66 TEACHING DAYS) UNIT SYLLABUS TEACHER’S CREDIT NAME CLASS UNIT-1 Philosophy of Religion : Nature and Concern S.P 16 UNIT-2 Arguments for and against the Existence of God (Indian S.P 18 and Western) UNIT-3 Reason and Faith : Jñāna and Bhakti R.M 16 UNIT-4 Religious Pluralism R.M 16 Recommended Readings:- • Bhagvat Gītā: Relevant Chapters • Galloway: Philosophy of Religion • John Hick: Philosophy of Religion • Brian Davies: An Introduction to the Philosophy of Religion • James Churchill & Davids V. Jones: An Introductory Reader in the Philosophy of Religion • D.A. Trueblood: Philosophy of Religion • Chemparathy: Indian Rational Theology ( This book contains an English Translation of Udayanas Nyayakusumanjali) • John Hick (Ed): Classical and Contemporary Readings in Philosophy of Religion • D.M. Edwards: The Philosophy of Religion • N. K. Brahma: Philosophy of Hindu Sadhana • Brian Davies: An Introduction to the Philosophy of Religion • A. Sharma :Indian Philosophy of Religion • P.B. Chatterjee :Comparative Religion • Eric J. Sharpe : Comparative Religion • M. Eliade (Ch I, Sec. I)Patterns in Comparative Religion • D.P. Chattopadhyay Atheism in Indian Philosophy • Sukharanjan Saha (ed.): Essays in Indian Philosophy (pp-145-169 • Bhattacharya • Gopika Mohan Bhattacharya: Studies in Nyaya-Vaisesika Theism (pp-102-137,139-159): • Satyajyoti Chakraborty : (Pratham Khanda)Sarvadarshanasamgraha (in Bengali) • Dilip Kumar Mohanta :Dharmadarshanser Katipoy Samasya(in Bengali) • Sushil Kumar Chakraborty :Dharma Darshan (in Bengali) • Bharatiya Dharmaniti: Amita Chattopadhyay (Sampadita) (in Bengali) • B.B. -
Ernest Belfort Bax: Marxist, Idealist, Positivist
UC Berkeley UC Berkeley Previously Published Works Title Ernest Belfort Bax: Marxist, Idealist, Positivist Permalink https://escholarship.org/uc/item/8sj2x7c7 Journal Journal of the History of Ideas, 54 Author Bevir, Mark Publication Date 1993 Peer reviewed eScholarship.org Powered by the California Digital Library University of California ERNEST BELFORT BAX MARXIST, IDEALIST AND POSITIVIST BY MARK BEVIR 15 Faraday Mansions Queens Club Gardens London W14 9RH England 1 ABSTRACT Bax was the leading philosopher of the socialist revival in Britain during the 1880s. He saw Marxism as an economic and historical science that lacked a philosophical and ethical basis. Consequently, he tried to justify the Marxian dialectic by using a philosophy indebted to German idealism to show that the dialectic was a fact about reality itself, and he also tried to provide an ethical defence of Marxism in terms of a positivist ethic enshrining the goals of the French Revolution. Such an understanding of Bax's philosophy makes his political activities appear more rational than historians have previously thought. 2 ERNEST BELFORT BAX: MARXIST, IDEALIST AND POSITIVIST I Ernest Belfort Bax (1854-1926) was the leading philosopher of the British Marxist movement during its formative years. In 1881 he wrote an article which was the first to proclaim Marx to the British public and which - together with an article by H. M. Hyndman - signalled the start of the socialist revival in Britain. 1 Marx told Sorge that Bax's article was "the first publication of that kind which is pervaded by a real enthusiasm for the new ideas themselves and boldly stands up against British philistinism"; though he also complained that "the biographical notices the author gives of me are mostly wrong" and "in the exposition of my economic principles and in his translations (i.e., quotations of the Capital ) much is wrong and confused." 2 Scholars have paid little attention to Bax despite the originality and historical interest of his philosophy. -
The Post-Postmodern Aesthetics of John Fowles Claiborne Johnson Cordle
University of Richmond UR Scholarship Repository Master's Theses Student Research 5-1981 The post-postmodern aesthetics of John Fowles Claiborne Johnson Cordle Follow this and additional works at: http://scholarship.richmond.edu/masters-theses Recommended Citation Cordle, Claiborne Johnson, "The post-postmodern aesthetics of John Fowles" (1981). Master's Theses. Paper 444. This Thesis is brought to you for free and open access by the Student Research at UR Scholarship Repository. It has been accepted for inclusion in Master's Theses by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. THE POST-POSTMODERN AESTHETICS OF JOHN FOWLES BY CLAIBORNE JOHNSON CORDLE A THESIS SUBMITTED TO THE GRADUATE FACULTY OF THE UNIVERSITY OF RICHMOND IN CANDIDACY FOR THE DEGREE OF ~.ASTER OF ARTS ,'·i IN ENGLISH MAY 1981 LTBRARY UNIVERSITY OF RICHMONl:» VIRGINIA 23173 CONTENTS INTRODUCTION . p . 1 CHAPTER 1 MODERNISM RECONSIDERED . p • 6 CHAPTER 2 THE BREAKDOWN OF OBJECTIVITY . p • 52 CHAPTER 3 APOLLO AND DIONYSUS. p • 94 CHAPTER 4 SYNTHESIS . p . 102 CHAPTER 5 POST-POSTMODERN HUMANISM . p . 139 ENDNOTES • . p. 151 BIBLIOGRAPHY . • p. 162 INTRODUCTION To consider the relationship between post modernism and John Fowles is a task unfortunately complicated by an inadequately defined central term. Charles Russell states that ... postmodernism is not tied solely to a single artist or movement, but de fines a broad cultural phenomenon evi dent in the visual arts, literature; music and dance of Europe and the United States, as well as in their philosophy, criticism, linguistics, communications theory, anthropology, and the social sciences--these all generally under thp particular influence of structuralism. -
Margaret S. Archer Editor Morphogenesis and the Crisis of Normativity Morphogenesis and the Crisis of Normativity
Social Morphogenesis Margaret S. Archer Editor Morphogenesis and the Crisis of Normativity Morphogenesis and the Crisis of Normativity [email protected] Social Morphogenesis Series Editor: MARGARET S. ARCHER Centre for Social Ontology, University of Warwick, Coventry, UK Aims and scope: To focus upon ‘social morphogenesis’ as a general process of change is very different from examining its particular results over the last quarter of a century. This series ventures what the generative mechanisms are that produce such intense change and discusses how this differs from late modernity. Contributors examine if an intensification of morphogenesis (positive feedback that results in a change in social form) and a corresponding reduction in morphostasis (negative feedback that restores or reproduces the form of the social order) best captures the process involved. The series consists of 5 volumes derived from the Centre for Social Ontology’s annual workshops “From Modernity to Morphogenesis” at the University of Lausanne, headed by Margaret Archer. More information about this series at http://www.springer.com/series/11959 [email protected] Margaret S. Archer Editor Morphogenesis and the Crisis of Normativity 123 [email protected] Editor Margaret S. Archer Centre for Social Ontology University of Warwick Coventry, UK This volume IV follows the book “Social Morphogenesis”, edited by Margaret S. Archer, which was the first book in the series published in 2013 http://www.springer.com/social+ sciences/book/978-94-007-6127-8, the volume “Late Modernity”, edited by Margaret S. Archer, published in 2014 and the volume “Generative Mechanisms Transforming the Social Order”, edited by Margaret S. -
United States Court of Appeals for the Eleventh Circuit
RECORD NO. 17-15769 Case: 17-15769 Date Filed: 04/24/2018 Page: 1 of 48 In The United States Court Of Appeals For The Eleventh Circuit DAVID WILLIAMSON, CHASE HANSEL, KEITH BECHER, RONALD GORDON, JEFFERY KOEBERL, CENTRAL FLORIDA FREETHOUGHT COMMUNITY, SPACE COAST FREETHOUGHT ASSOCIATION, HUMANIST COMMUNITY OF THE SPACE COAST, Plaintiffs – Appellees – Cross Appellants, v. BREVARD COUNTY, Defendant – Appellant – Cross Appellee. ON APPEAL FROM THE UNITED STATES DISTRICT COURT FOR THE MIDDLE DISTRICT OF FLORIDA ______________ BRIEF OF AMICI CURIAE AMERICAN HUMANIST ASSOCIATION, UNITARIAN UNIVERSALIST ASSOCIATION, AND AMERICAN ETHICAL UNION IN SUPPORT OF APPELLEES – CROSS APPELLANTS ______________ Monica L. Miller AMERICAN HUMANIST ASSOCIATION 1821 Jefferson Place, NW Washington, DC 20036 (202) 238-9088 [email protected] [email protected] Counsel for Amici Curiae GibsonMoore Appellate Services, LLC 206 East Cary Street ♦ P.O. Box 1406 (23218) ♦ Richmond, VA 23219 (804) 249- 7770 ♦ www.gibsonmoore.net Case: 17-15769 Date Filed: 04/24/2018 Page: 2 of 48 CERTIFICATE OF INTERESTED PERSONS AND CORPORATE DISCLOSURE STATEMENT Pursuant to Federal Rule of Appellate Procedure 26.1 and 11th Circuit Rule 26.1-1, amici curiae, the American Humanist Association, Unitarian Universalist Association, and American Ethical Union make the following disclosure: Each is a nonprofit membership association, exempt from taxation under 26 U.S.C. § 501(c)(3). Each has no parent or publicly held company owning ten percent or more of the corporation. OTHER ORGANIZATIONS Amici further certify that the following persons and entities have or may have an interest in the outcome of this appeal, as previously provided to the Court by Brevard County: 1. -
A Redescriptive History of Humanism and Hermeneutics in African Philosophy
Open Journal of Philosophy 2013. Vol.3, No.1A, 105-112 Published Online February 2013 in SciRes (http://www.scirp.org/journal/ojpp) http://dx.doi.org/10.4236/ojpp.2013.31A017 A Redescriptive History of Humanism and Hermeneutics in African Philosophy Oladapo Jimoh Balogun Department of Philosophy, Lagos State University, Ojo, Nigeria Email: [email protected] Received September 20th, 2012; revised October 20th, 2012; accepted November 5th, 2012 The aim of this paper is to contribute to the on-going debate about self-redescription in the history of Af- rican philosophy using the method and theory of redescription. This method and theory of redescription has become the deep concern of not only Western philosophers but of many African philosophers which is markedly present in their agitated pursuits of wisdom. This self-redescription is always resiliently pre- sented in the works of Kwasi Wiredu, Kwame Appiah, Gyekye Kwame, Olusegun Oladipo, Wole Soy- inka, Sophie Oluwole, Jim Unah, Martin Heidegger and Maduabuchi Duko;r who is the most recent emergence of the problem of theory and method in African philosophy. So, the general purpose of this paper is to enact the intellectual concern of this self-redescription in the history of African philosophy while the specific purpose is to determine the adequacy of humanism and hermeneutics as concepts cov- ering the self-image of African philosophy. This paper will further show the incoherence and incongru- ence of humanism and hermeneutics with the concrete self-image of African philosophy by redescribing them in the mould of emerging concepts such as the humanness of Orisa intellectual culture, in particular; and orunmineutics as a general philosophical theory. -
The Infidel and the Professor: David Hume, Adam Smith, and The
© Copyright, Princeton University Press. No part of this book may be distributed, posted, or reproduced in any form by digital or mechanical means without prior written permission of the publisher. introduction DEAREST FRIENDS s David Hume lay on his deathbed in the summer of 1776, much of the British public, both north and south of the A Tweed, waited expectantly for news of his passing. His writ- ings had challenged their views— philosophical, political, and espe- cially religious— for the better part of four decades. He had experi- enced a lifetime of abuse and reproach from the pious, including a concerted effort to excommunicate him from the Church of Scot- land, but he was now beyond their reach. Everyone wanted to know how the notorious infidel would face his end. Would he show re- morse or perhaps even recant his skepticism? Would he die in a state of distress, having none of the usual consolations afforded by belief in an afterlife? In the event Hume died as he had lived, with remark- able good humor and without religion. The most prominent account of his calm and courageous end was penned by his best friend, a renowned philosopher in his own right who had just published a book that would soon change the world. While The Wealth of Nations was, in Adam Smith’s own words, a “very violent attack . upon the whole commercial system of Great Britain,” it was on the whole quite well received.1 Smith was to suffer far more opprobrium on account of a short public letter that he wrote later that year describing—e ven flaunting— the cheerfulness and equanimity of Hume’s final days. -
Fundamentalism Themenheft 8
Themenheft 8 Herbert Rainer Pelikan Fundamentalism Themenheft 8 Herbert Rainer Pelikan Fundamentalism Extreme Tendencies in modern Christianity, Islam and Judaism (= Evang. Rundbrief, SNr. 1/2003) Wien 2003 Vorwort Der Begriff Fundamentalismus ist ein Thema der aktuellen Diskussion; Grund genug, sich damit auch aus ethischer Sicht zu beschäftigen. Fundamentalismus, der sich nach der iranischen Ayatollah-Revolution (1979) verbreite- te, ist heute fast ein Schimpfwort geworden. Fundamentalismus ist keineswegs ein speziell christliches oder islamisches Phänomen, son- dern die Gefahr einer jeden - auch säkularen - Weltanschauung und Religion. Anstelle eines vertrauenden und Wachstumsfähigen Glaubens wird ein absoluter und endgültiger Wahrheits- standpunkt bezogen, der nicht in der Diskussion einsichtig gemacht, sondern nur mit Macht behauptet wird. Fundamentalismus ist ein sehr ambivalentes Thema. Denn grundsätzlich ist es ja zu begrüßen, wenn Menschen ihr Leben auf einem festen Funda- ment aufbauen. Das gilt ja auch für den Glauben, wie das Gleichnis Jesu Vom Hausbau (Mt. 7, 24-29) sehr deutlich zeigt: 24 Darum, wer diese meine Rede hört und tut sie, der gleicht einem klugen Mann, der sein Haus auf Fels baute. 25 Als nun ein Platzregen fiel und die Wasser kamen und die Winde wehten und stießen an das Haus, fiel es doch nicht ein; denn es war auf Fels gegrün- det. 26 Und wer diese meine Rede hört und tut sie nicht, der gleicht einem törichten Mann, der sein Haus auf Sand baute. 27 Als nun ein Platzregen fiel und die Wasser kamen und die Winde wehten und stießen an das Haus, da fiel es ein und sein Fall war groß. Ins Politische übertragen könnte man hier von einem Hochhalten einer Werteorientierung in positiver Abgrenzung gegenüber einem Opportunismus sprechen. -
A REVIEW by Thomas F. Mcdaniel.1 of WILLIAM F. ALBRIGHT's
A REVIEW by Thomas F. McDaniel.1 of WILLIAM F. ALBRIGHT’S HISTORY, ARCHAEOLOGY, AND CHRISTIAN HUMANISM 2 The scholarly contributions of William F. Albright need no introduction. To the contrary, they have been widely recognized and acclaimed in the United States, Europe and Israel. In the past twenty years, Albright has received twenty honorary doctorates from such universities as Harvard, Yale, Hebrew Union College, the Hebrew University of Jerusalem, Saint Andrews University, the University of Oslo, the University of Uppsala, etc. He is one of three humanistic scholars ever to have been elected to the American Academy of Sciences. Albright*s first scholarly paper appeared in the Orientalistiche Literaturseitung in 1913, and they have poured forth ever since. The bib- liography of Albright*s works (including books, articles, reports, and book reviews) listed at the end of the Albright Festschrift, (entitled, The Bible and the Ancient Near East, edited by G. Ernest Wright) is a list of over 825 published scholarly contributions which appeared between 1911 and 1958. The present book under review is the first in a series of books to be published by McGraw-Hill which will (1) gather together previously published articles which are now 1 This review was published in 1966 in Seisho to Shingaku, which was the journal of the College of Theology of Kanto Gakuin University, Yokohama, Japan. 2 New York: McGraw-Hill, 1964, ix/ 342 pages. 2 BOOK REVIEW thoroughly revised, annotated, and indexed, and (2) present the results of Albright’s continuing research and writing. This first volume includes fifteen selected lectures, essays and review articles—three of which have never been published before. -
Saudi Publications on Hate Ideology Invade American Mosques
SAUDI PUBLICATIONS ON HATE IDEOLOGY INVADE AMERICAN MOSQUES _______________________________________________________________________ Center for Religious Freedom Freedom House 2 Copyright © 2005 by Freedom House Published by the Center for Religious Freedom Printed in the United States of America. All rights reserved. No part of this publication may be used or reproduced in any manner without the written permission of Freedom House, except in the case of brief quotations embodied in critical articles and reviews. Center for Religious Freedom Freedom House 1319 18th Street, NW Washington, DC 20036 Phone: 202-296-5101 Fax: 202-296-5078 Website: www.freedomhouse.org/religion ABOUT THE CENTER FOR RELIGIOUS FREEDOM The CENTER FOR RELIGIOUS FREEDOM is a division of Freedom House. Founded more than sixty years ago by Eleanor Roosevelt, Wendell Willkie, and other Americans concerned with the mounting threats to peace and democracy, Freedom House has been a vigorous proponent of democratic values and a steadfast opponent of dictatorship of the far left and the far right. Its Center for Religious Freedom defends against religious persecution of all groups throughout the world. It insists that U.S foreign policy defend those persecuted for their religion or beliefs around the world, and advocates the right to religious freedom for every individual. Since its inception in 1986, the Center, under the leadership of human rights lawyer Nina Shea, has reported on the religious persecution of individuals and groups abroad and undertaken advocacy on their behalf in the media, Congress, State Department, and the White House. It also sponsors investigative field missions. Freedom House is a 501(c)3 organization, headquartered in New York City. -
Coming to Terms: Fundamentalists Or Islamists? by Martin Kramer Middle East Quarterly Spring 2003, Pp
Coming to Terms: Fundamentalists or Islamists? by Martin Kramer Middle East Quarterly Spring 2003, pp. 6577 http://www.meforum.org/541/comingtotermsfundamentalistsorislamists No one who reads or writes about events in the Muslim world can avoid the question of how to label those Muslims who invoke Islam as the source of authority for all political and social action. Should they be labeled Islamic (or Muslim) fundamentalists? Or are they better described as Islamists? The issue has been the subject of a heated debate for two decades. For a while, both general and scholarly usage in America accepted fundamentalism. Islamism emerged in the late 1980s in French academe and then crossed into English, where it eventually displaced Islamic fundamentalism in specialized contexts. More recently, the term Islamism has gained even wider currency, and since September 11, 2001, it may even have established itself as the preferred American usage. Still newer terminology may lie over the horizon. Behind the battle over usage lies another struggle, over the nature of the phenomenon itself. In fact, the two contests, over English usage and analytical understanding, are inseparable. Nor are they free of associations left by past usages. Here follows a short history of changing usage—itself a history of changing Western perceptions of Muslim reality. The Debut of Islamism The term Islamism first appeared in French in the mideighteenth century. But it did not refer to the modern ideological use of Islam, which had not yet come into being. Rather, it was a synonym for the religion of the Muslims, which was then known in French as mahométisme, the religion professed and taught by the Prophet Muhammad. -
Theistic Humanism and the Hermeneutic Appraisal of the Doctrine of Salvation
Open Journal of Philosophy 2013. Vol.3, No.1A, 264-272 Published Online February 2013 in SciRes (http://www.scirp.org/journal/ojpp) http://dx.doi.org/10.4236/ojpp.2013.31A042 Theistic Humanism and the Hermeneutic Appraisal of the Doctrine of Salvation Chiedozie Okoro Department of Philosophy, Faculty of Arts, University of Lagos Akoka, Yaba, Nigeria Email: [email protected] Received September 22nd, 2012; revised October 20th, 2012; accepted November 7th, 2012 This essay uses theistic humanism as a super structure to do a hermeneutic appraisal of the doctrine of salvation in a pluralistic world. It operates on the assumption that reality is multidimensional, just as hu- man belief systems and cultural perspectives are diverse. More importantly, is the point that most coun- tries on the African continent house a potpourri of belief systems, prominent among which are Christian- ity, Islam and Traditional African Religion (ATR). Thus, theistic humanism offers us the opportunity to do a pluralistic assessment of salvation, thereby making myriad interpretations of the notion of salvation possible. Again, the essay neither intends to examine the meaning of God nor is it interested in analyzing how God gets manifested in human existence. Rather, the basic objective is to consider the various ways in which salvation has been conceived in relation to the human condition. In the process of our delinea- tion, it shall be shown that salvation as a doctrine can be conceived from two principal angles which are: 1) the perspective of religion and 2) the non-religious or secularist perspective. Whereas the first presents other-worldly account of salvation, the second presents a this-worldly account of salvation.