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Ancient Greek Philosophy: From the Presocratics to the Hellenistic Philosophers presents a comprehensive introduction to the philosophers and philosophical traditions that developed in ancient Greece from 585 BC to 529 AD. Provides coverage of the Presocratics through the Hellenistic philosophers Moves beyond traditional textbooks that conclude with Aristotle A uniquely balanced organization of exposition, choice excerpts and commentary, informed by classroom feedback Contextual commentary traces the development of lines of thought through the period, ideal for students new to the discipline Can be used in conjunction with the online resources found at http://tomblackson.com/Ancient/toc.html
As early as the 1780s, African Americans told stories that enabled them to survive and even thrive in the midst of unspeakable assault. Tracing previously unexplored narratives from the late eighteenth century to the 1920s, Laurie Maffly-Kipp brings to light an extraordinary trove of sweeping race histories that African Americans wove together out of racial and religious concerns. Asserting a role in God's plan, black Protestants sought to root their people in both sacred and secular time. A remarkable array of chroniclers—men and women, clergy, journalists, shoemakers, teachers, southerners and northerners—shared a belief that narrating a usable past offered hope, pride, and the promise...
The dynamic witness of the Black church is an essential part of Christian history. In this groundbreaking two-volume work, Walter R. Strickland II presents a theological-intellectual history of African American Christianity. Volume 2, an anthology of historical primary sources, allows us to listen to Black Christianity in its own words.
Is evil evidence against the existence of God? In this lively discussion, atheists Michael Shermer and Gary Whittenberger debate theist Brian Huffling about this question. James Sterba (atheist) and Richard Howe (theist) provide a commentary on the debate. The existence of God is the most important question that one can ask. In this work, the reader will hear arguments for and against God’s existence as it relates to evil and suffering in a way that will appeal to scholars, pastors, and laypeople alike.
i. Introductory remarks 1 Plato, but not Socrates, concluded that the Forms are substances. Whether the Forms are substances is not an issue that Socrates had in mind. He did not deny it, but neither did he affirm it. If Socrates were asked a series of questions designed to determine whether he believed that the Forms are substances, he would admit that he had no opinion about this philosophical issue. Unlike Plato, Socrates was not a metaphysician. The same, of course, would not have always been true of Plato. Unlike Socrates, he was a metaphysician. At some point in his career, and at least by the time of the Phaedo and the Republic, Plato did what Socrates never thought to do. Plato considered the question and concluded that the Forms are substances. Although this development occurred more than two thousand years ago, time has not eclipsed its importance. It is one of the most seminal events in the history of the philosophy. With his defense of Socrates's method of intellectual inquiry, and the development of his Theory of Forms, Plato caused a now familiar cluster of metaphysical and epistemological issues to become central to philosophy.
Diese Zeit ist für Kirchen und Gemeinden krisenbeladen. Das stellt Leitende vor die Frage: Wie können wir die Menschen, die uns anvertraut sind, da sicher und gut hindurch navigieren? Magnus Malm spricht Ihnen als Leiterin und Leiter klar, aber ruhig Mut zu: Wir sind genau so wie Jesus in diese Welt gesandt. Was bedeutet das für eine Krise? Zum einen, dass wir berufen sind, mitten in allem Menschlichen zu leben - von persönlicher Schwäche bis kollektiver Existenzbedrohung. Und zum anderen heißt es, dass wir von dem Zwang der Welt frei sind, zwischen "wir" und "die" polarisieren zu müssen. Ein Buch voller relevanter geistlicher Schlüssel für alle, die Gemeinde leiten und Kirche bauen.
This first volume of The History of Evil covers Graeco-Roman, Indian, Near Eastern, and Eastern philosophy and religion from 2000 BCE to 450 CE. This book charts the foundations of the history of evil among the major philosophical traditions and world religions, beginning with the oldest recorded traditions: the Vedas and Upaniṣads, Confucianism and Daoism, and Buddhism, and continuing through Graeco-Roman and Judaeo-Christian schools of thought. This cutting-edge treatment of the history of evil at its crucial and determinative inception will appeal to those with particular interests in the ancient period and early theories and ideas of evil and good, as well as those seeking an understanding of how later philosophical and religious developments were conditioned and shaped.
This historical survey of political philosophy explores the theme of how political philosophy relates to the nature of man. It illustrates how great political thinkers have always grounded their political thought in what the author terms a "normative anthropology," which typically has not only ethical but also metaphysical or theological components.
It's an obvious enough observation that the standards that govern whether ordinary speakers will say that someone knows something vary with context: What we are happy to call "knowledge" in some ("low-standards") contexts we'll deny is "knowledge" in other ("high-standards") contexts. But do these varying standards for when ordinary speakers will attribute knowledge, and for when they are in some important sense warranted in attributing knowledge, reflect varying standards for when it is or would be true for them to attribute knowledge? Or are the standards that govern whether such claims are true always the same? And what are the implications for epistemology if these truth-conditions for k...