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Displaying: 1-7 of 7 documents

1. Philosophy and Theology: Volume > 24 > Issue: 1
Herman Westerink Creatio ex nihilo, the Problem of Evil, and the Crisis in Ethics: Lacan Reads Luther's "The Bondage of the Will"
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In his 1959–1960 seminar on the ethics of psychoanalysis the French psychoanalyst Jacques Lacan states that one can only fully understand the intellectual (philosophical, ethical) problems Freud addresses when one recognizes the filiation or cultural paternity that exists between him and a new direction of thought represented by Luther. In this article Lacan’s interest in Luther’s theological voluntarism, his conception of God, his articulation of what Lacan identifies as the modern crisis in ethics and his view on the law in relation to desire is presented and analysed. It is argued that Lacan is primarily interested in Luther as a religious author radically expressing the problem of the foundation of moral law and addressing the question how and where a person finds moral orientation after the break with the medieval Aristotelian-scholastic universal order and given man’s sinful desires.
2. Philosophy and Theology: Volume > 24 > Issue: 1
Matthew T. Eggemeier Lévinas and Ricoeur on the Possibility of God after the End of Theodicy
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This essay examines Lévinas and Ricoeur’s criticisms of the project of theodicy and analyzes their attempts to figure an approach to God that survives the end of theodicy in terms of ethics (Lévinas) or hope (Ricoeur). In conclusion, it is argued that while both thinkers engage in the important task of disassociating God from the justificatory practices of theodicy, Ricoeur’s hope in the God of the future offers more ample resources for theological appropriation than Lévinas’s approach to God within the limits of ethics alone.
3. Philosophy and Theology: Volume > 24 > Issue: 1
Giosuè Ghisalberti Paul's Agon: Hellenistic Self-Transformation or Judaic Apocalyptic Eschatology in 1 and 2 Thessalonians
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In the letters written to the Thessalonians, Paul’s teaching appears to be irreconcilably divided between a still influential Judaic apocalyptic eschatology and (due to Timothy’s considerable influence in the development of the gospel), an emphasis on Hellenistic self-transformation and, in particular, how the philosophy of Epicurus contributed to the psychological health of recent converts. By interpreting the rhetoric of wrath, quiet, sleep, and childbirth, Paul’s teaching as it emerges in 1 and 2 Thessalonians reveals how the gospel must necessarily encounter, agonistically, two foundations of thought. During the early composition of the letters to his churches, Paul struggles ambivalently between the persistence of a Judaic past and its metaphysical promise of a parousia and eschaton, and the realization that Hellenistic philosophy, and Timothy’s Epicurean pastoral care, provides immediate comfort to the well-being of others.
4. Philosophy and Theology: Volume > 24 > Issue: 1
T. Ryan Byerly Why Persons Cannot Be Properties
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This paper strengthens an argument from Alvin Plantinga against versions of the doctrine of divine simplicity which identify God with each of his properties. Plantinga shows that if properties are causally inefficacious abstracta, then God cannot be one of them—since God is surely causally efficacious. Here I argue thatGod cannot be even a causally efficacious property. The argument is an important complement to Plantinga’s work, since in the years following the publication of his essay many metaphysicians began to think of properties as causally efficacious entities for reasons quite independent of the doctrine of simplicity.
5. Philosophy and Theology: Volume > 24 > Issue: 1
David McPherson, John Cottingham Philosophy, Spirituality, and the Good Life: An Interview with John Cottingham
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This interview with John Cottingham explores some major themes in his recent work in moral philosophy and the philosophy of religion. It begins by discussing his views on the task of philosophy and focuses particularly on philosophy’s role in achieving an overall view of the world and for understanding and achieving the good life. It also discusses some ‘limits of philosophy’ with respect to understanding and achieving the good life; i.e., some ways in which philosophical reflection on the good life needs to draw on insights found in other domains such as psychoanalysis and religious faith and spiritual practice. The role of philosophy and spiritual practice in coming to religious faith and supporting it is also discussed.
6. Philosophy and Theology: Volume > 24 > Issue: 1
John R. Friday Critical Realism as Philosophical Foundation for Interreligious Dialogue: Examining the Proposal of Bernard Lonergan
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This article provides a detailed examination of Bernard Lonergan’s nuanced understanding of experience and proposes his philosophical stance of critical realism as a foundation for interreligious dialogue. The article begins by acknowledging the existent tension between philosophers and theologians and suggests the problematic of interreligious dialogue as one field of possible collaboration. Critical realism is discussed in comparison to other, and indeed contrasting, positions, and is ultimately defended as the stance that provides correct answers to the so-called ‘three basic questions’ of cognitional theory, epistemology, and metaphysics. The notions of patterns of experience and bias are particularly emphasized in order to highlight the complexity of experience. By way of conclusion, suggestions are made as to how philosophers and theologians might enhance their collaboration by furthering their understanding of religiousexperience and employing it as a category in interreligious dialogue.
7. Philosophy and Theology: Volume > 24 > Issue: 1
James South Editor's Page
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