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The Confessions, Proslogion, and Consolation of philosophy, like the Divine comedy, all enact Platonist accents. [These accents] generate implied meditative meanings, which scholars have explored only in part. Each work calls us to read forward, on its journey to understanding, and to meditate backwards on the stages of the ascent and the relations between them. Augustine, Anselm, Boethius, and Dante wrote for readers experienced in meditating on the Bible, adept at exploring relations between far distant passages They designed these works as spiritual exercises for the same kind of reading and meditations. This book uses literary analysis to discover new philosophical meaning in these works. --Book jacket.
In this book, Richard Campbell reformulates Anselm’s proof to show that factual evidence confirmed by modern cosmology validly implies that God exists. Anselm’s proof, which was never the “ontological argument” attributed to him, emerges as engaging with current philosophical issues concerning existence and scientific explanation. Because every observable thing has a beginning, it can be deduced that there is always in reality something than which a greater cannot be thought, which exists necessarily. It follows that its non-existence is inconceivable. Anselm then proves that this is the God in whom he believes, who alone so truly exists that He could not be thought not to exist. The contingent nature of the universe is therefore a consequence of the proven belief that God is the Creator of everything else.
This delightfully multifaceted volume, comprised of thoughtful essays by an esteemed array of cultural critics, probes the intersection of Christian faith and culture to honor the memory of A. J. "Chip" Conyers, a remarkably ecumenical Christian scholar and cultural "warrior" whose premature death in 2004 cut short a remarkable career in teaching and writing. As those who knew him can attest, Conyers lived his life at the intersection of Christian theology and cultural concern with a singular blend of astuteness, gracefulness, and Christian conviction. This festschrift, as esteemed theologian and Conyers's mentor Jurgen Moltmann indicates in the foreword, is intended to mirror Conyers's own ...
François Raffoul approaches the concept of responsibility in a manner that is distinct from its traditional interpretation as accountability of the willful subject. Exploring responsibility in the works of Nietzsche, Sartre, Levinas, Heidegger, and Derrida, Raffoul identifies decisive moments in the development of the concept, retrieves its origins, and explores new reflections on it. For Raffoul, responsibility is less about a sovereign subject establishing a sphere of power and control than about exposure to an event that does not come from us and yet calls to us. These original and thoughtful investigations of the post-metaphysical senses of responsibility chart new directions for ethics in the continental tradition.
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Sweeney's study offers a comprehensive picture of Anselm's thought and its development, from the early, intimate, monastically based meditations to the later, public, proto-scholastic disputations
This manuscript argues for the importance of Günter Grass as a political thinker in addition to his status as a novelist and public intellectual, capable of forming ethical responses to contemporary issues like neoliberalism and place of the petit bourgeoisie in social life. I define Grass’s trajectory as a thinker through his novels and speeches. Primarily, I draw attention to the role memory plays in Grass’s thought: that his work represented an intellectual and aesthetic response to the role Nazism continued to play in West German politics in the post war era. To Grass, Nazism represented a resurgent threat unaddressed following the end of World War II. Later, Grass amended his concept of memory politics to address neoliberal capitalism, reiterating his radicalism and affirming the need for German society to resist the rise of extreme ideologies.
In a lucid and comprehensive study, Professor Viney presents an excellent critical analysis of Hartshorne's thought about God. Demonstrating his thesis from many points of view (ontological, cosmological, teleological, moral, aesthetic, etc.), Viney deftly illustrates Hartshorne's belief that any one argument for God is inconclusive, but that many woven together make up a convincing interpretative expression of the world.
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Some commentators claim that Anselm’s writings contain a second independent “modal ontological argument” for God’s existence. A. D. Smith contends that although there is a second a priori argument in Anselm, it is not the modal argument. This “other argument” bears a striking resemblance to one that Duns Scotus would later employ.