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Pragmatic Philosophy of Religion
In Pragmatic Philosophy of Religion: Melioristic Case Studies, Ulf Zackariasson argues for the fruitfulness of pragmatic philosophy of religion by bringing it to bear on a number of classical topics within the contemporary philosophy of religion. Zackariasson first outlines a version of pragmatic philosophy of religion that takes the pragmatic insistence on the primacy of practice to heart. Here, he shows that religious traditions and their secular counterparts transmit a number of paradigmatic responses that adherents can draw on in their encounters with human life’s existential contingencies. He further discusses the upshot of this approach for how we think of miracles, religious diversi...
Religious Experience and Religious Lives
Religious Experience and Religious Lives: An Epistemology defends a moderate approach to religious experiences in which they can contribute to the justification of central religious beliefs, most importantly belief in God. Epistemologists of religion disagree about what evidential value religious experiences have. Some argue that religious experiences have no evidential value while others argue that religious experiences constitute proof of God’s existence. However, Walter Scott Stepanenko argues that religious experiences can contribute to these justificatory cases in several distinct ways and that several justificatory cases are philosophically viable. This book contends that this joint ...
The Study of Science and Religion
The main aim of this book is to contribute to the relationship between science and religion. This book aims to do constructive theological work out of a particular cultural context. The point of departure is contemporary Swedish religion and worldviews. One focus is the process of biologization (i.e., how the worldviews of the general public in Sweden are shaped by biological science). Is there a gap between Swedes in general and the perceptions of Swedish clergy? The answer is based on sociological studies on science and religion in Sweden and the United States. Furthermore, the book contains a study of Swedish theologians, from Nathan Soderblom to the present Archbishop Antje Jackelen, and their shifting understanding of the relation between science and religion. The philosophical aspects of this relation are given special consideration. What models of the relation inform the contemporary scholarly discussion? Are science and religion in conflict, separate, or in mutual creative interaction?
Pragmatic Realism, Religious Truth, and Antitheodicy
As a traditional theological issue and in its broader secular varieties, theodicy remains a problem in the philosophy of religion. In this remarkable book, Sami Pihlström provides a novel critical reassessment of the theodicy discourse addressing the problem of evil and suffering. He develops and defends an antitheodicist view, arguing that theodicies seeking to render apparently meaningless suffering meaningful or justified from a ‘God’s-Eye-View’ ultimately rely on metaphysical realism failing to recognize the individual perspective of the sufferer. Pihlström thus shows that a pragmatist approach to the realism issue in the philosophy of religion is a vital starting point for a re-evaluation of the problem of theodicy. With its strong positions and precise arguments, the volume provides a new approach which is likely to stimulate discussion in the wider academic world of philosophy of religion.
Habits
This pragmatist interpretation of habits provides a unifying concept for 4E cognitive science, neuroscience, philosophy, and social theory.
Reshaping Natural Theology
Is nature creation or merely the product of non-intentional, natural processes? The author aims to recover the Christian sense that it is obvious that nature is creation and argues that biological nature has expressive properties similar in kind to human behaviour and art.
Toward a Pragmatist Philosophy of the Humanities
Humanist scholars often feel the need to defend the humanities. The value of humanistic research is sometimes challenged, as the cultural "reality" investigated by disciplines such as history, literary studies, and theology may seem unclearIn particular, the ontology of the humanities might be considered obscure in comparison to the ontology of the natural sciences. Toward a Pragmatist Philosophy of the Humanities proposes to develop a comprehensive philosophical account of the humanities, focusing on the ontology and epistemology of humanistic inquiry from the standpoint of pragmatism. Sami Pihlström argues that humanistic cognitive pursuits can be interpreted along the lines of a pragmatist theory of inquiry, defending pragmatic realism about the humanities. However, far from leading to any reductive naturalization of the human world, the pragmatist philosophy of the humanities defended by Pihlström takes a distinctively Kantian critical turn in emphasizing the need for transcendental argumentation in the philosophy of the humanities, insisting on the irreducibly ethical dimensions of humanistic scholarship.
The Role of Theology in the History and Philosophy of Science
After a bibliographic introduction highlighting various research trends in science and religion, Joshua Moritz explores how the current academic and conceptual landscape of theology and science has been shaped by the history of science, even as theology has informed the philosophical foundations of science. The first part assesses the historical interactions of science and the Christian faith (looking at the cases of human dissection in the Middle Ages and the Galileo affair) in order to challenge the common notion that science and religion have always been at war. Part two investigates the nature of the interaction between science and Christian theology by exploring the role that metaphysical presuppositions and theological concepts have played—and continue to play—within the scientific process.
Senses, Affects and Archaeology
Senses and affects, despite what some schools of thought in modern science think, are not only a physiological tool that captures the stimuli present in the world, but are also an apparatus that constantly updates our position in the world. They are material-discursive practices that we employ on a daily basis in the interpretation and evaluation of the world, a material-discursive practice that limits, delimitates, includes and excludes, arranges and rearranges the elements we grasp and interpret within the assemblies in which we are participating. That is why it is so important to understand how we are educated within these material-discursive practices, for this is the first step towards freeing our sense-affective processes and decolonizing our worldview. An archaeology of the senses and affects is aesthetically decolonized. It recognizes that we have been educated within a senso-affective aesthetic that normalizes and colonizes our behaviour. An archaeology of the senses and affects fights against epistemological violence like that manifested in the thinking that people in the past, as well as the present, thought and acted like Westerners.
Pragmatic Humanism Revisited
How can we feel at home in this world without clinging to false certainties? This book offers a humanist re-reading of philosophical pragmatism and explores its potentials for a worldview that relies only on human resources. Thinking along with authors like William James and F.C.S. Schiller, it highlights a fundamentally humanist strand of pragmatism aimed at fostering human creativity and transformative action. It is grounded in everyday experience and underlines our responsibility to strive for the better. Ana Honnacker traces perspectives on science, religion, and ethics in the light of a pragmatic understanding of humanism. Furthermore, she suggests how to address the existential challenges we face today. Thus, pragmatic humanism is explored not only as a philosophy for critical minds, but also as a way of life.
