Pub Date : 2023-12-06DOI: 10.1080/21692327.2023.2292575
Michiel Herman
Published in International Journal of Philosophy and Theology (Ahead of Print, 2023)
发表于《国际哲学与神学杂志》（2023 年提前出版）
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Pub Date : 2023-11-29DOI: 10.1080/21692327.2023.2287467
Sophia Höff
Nicholas Adams argues that one should not force the articulation of moral common ground as this might lead to a distortion or collapse of what is being articulated. Instead, one should strive for a...
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Pub Date : 2023-10-23DOI: 10.1080/21692327.2023.2268642
Zachary Agoff
ABSTRACTDescartes claims that we can love God sensuously. However, it is prima facie unclear how this is possible, given that he is also committed to the impossibility of sensing or imagining God. In this essay, I show that Descartes has the metaphysical and psychophysical resources necessary to alleviate this tension. First, I discuss Descartes’s account of the intellectual love of God, demonstrating that the intellectual love of God constitutively involves the love of God’s creation. Second, I argue that an image of God’s creation is sufficient for communicating the intellectual love of God to the body, so as to produce a sensuous love of God. And third, I discuss Descartes’s reasons for developing an account of the sensuous love of God.KEYWORDS: DescartesGodlovepassionsbody Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Abbreviations to editions of Descartes’s works are: AT: Oeuvres de Descartes, Vols. I-XII and Supplement. Edited by Charles Adam and Paul Tannery. Paris: Leopold Cerf, 1897–1913; CSM: The Philosophical Writings of Descartes, Vols. I and II. Translated by John Cottingham, Robert Stoothoff, Dugald Murdoch. Cambridge: Cambridge University Press, 1985; CSMK: The Philosophical Writings of Descartes, Vol. III. Translated by John Cottingham, Robert Stoothoff, Dugald Murdoch, Anthony Kenny. Cambridge: Cambridge University Press, 1991.It should be noted that there has been considerable attention paid to Descartes’s account of love, but quite little committed to his account of the conditions that make the love of God possible. For a sampling of the available literature, see: Alanen, “Self and Will in Descartes’s Account of Love,” Citation2019; Beavers, “Desire and Love in Descartes’s Late Philosophy,” Citation1989; Boros, “Love as a Guiding Principle,” Citation2003; Brown, Descartes and the Passionate Mind, Citation2016; Frierson, “Learning to Love,” Citation2002; Frigo, “A very obscure definition,” Citation2015; Kambouchner, “Spinoza and the Cartesian Definition of Love,” Citation2019; Kambouchner, Lettres sur l’amour, Citation2013; Kambouchner, L’Homme des passions: Commentaires sur Descartes, Tome I, Citation1995, Tate, “Imagining Oneself as Forming a Whole with Others,” Citation2021; Tate, “Love in Descartes’s Metaphysics and Moral Philosophy,” Citation2020; Wee, “Self, Other, and Community in Cartesian Ethics,” Citation2002.2. This view conflicts with Deborah Brown’s claim that Descartes is committed to the impossibility of a sensuous love of God. She claims that it is “God’s lack of embodiment that […] precludes us from having a sensuous love for Him” (Brown, Citation2016, 162).Surprisingly little has been written about Descartes’s account of the love of God. A few exceptions include: Alanen, “Descartes and Spinoza on the Love of God,” Citation2016 and Brown and Normore, “Larger Than Life,” Citation2019. That said, of what has been written, quite little has been said about the conditions
他指出，“由此产生了一个决定性的条件:从经验上讲，在具体的内在经验中，智力情感和激情是如此紧密地联系在一起，以至于在灵魂看来，它们似乎形成了一种共同的情感……复合但作为我们的灵魂和身体,只是我们不能够感受到彼此之间或其他的:它们都是‘ordinairement’合十套,同样也由于同样与我们的身体、我们的灵魂附关节,而且一旦某些运动或身体的内部规定与思念,彼此几乎不能返回失职造成的其他[因此this will结果的决定性的条件:从经验上讲，在内在经验的具体情况下，智力情感和激情会如此紧密地跟随彼此，以至于它们会出现在灵魂中，形成一种和相同的情感[…]。But in so far as we are泰然of a soul and a body, we are not或者能够抓of one or the other: they are‘ordinarily’,together in the same way, and by the fact that our soul is的堡垒,with our body, and that once邀请“interior of the body规定一定的容错,要用一定的思想、the return of the one can that of the other是什么原因最重要”(356人)。我从加里·哈特菲尔德那里借用了这个例子，因为它在他的两篇论文中都很有用:哈特菲尔德，“灵魂的激情和笛卡尔的机器心理学”，哈特菲尔德，引用2007;哈特菲尔德，“笛卡尔有詹姆斯式的情感理论吗?”哈特菲尔德，引用2008。我在这里所作的评论与我在这两篇论文中所捍卫的观点大致一致。我们在给伊丽莎白的信中也得到了类似的形象，只有笛卡尔“放大了”。笛卡尔写道:“在承认上帝的善良、我们灵魂的不朽和宇宙的巨大之后，还有另一个真理，在我看来，这是最有用的。”That, is That ' chacun of us is a person单独are from others,不要interests,您怎么解释way in different from戴of the rest of the world, we still to think That !我的花园,none of us本钱subsist alone, and That one of us is one of the many parts of the宇宙,何必and more需认真a part of the earth, the state, the society and the family to which we的配备by our家中,our保佑of公司and our诞生。所有人的利益，我们每个人都是其中的一部分，必须始终优先于我们自己的特定个人的利益[…]”(AT IV 293;CSMK。1 . 266)。笛卡尔在给查努特的信中说了一些类似的原则段落，“[上帝看到]对所有已经存在的、所有已经存在的、所有将要存在的和所有可能存在的都有一个想法”(AT IV 608;CSMK 309) . 12。关于上帝属性之间的关系，参见Alice sowaal的论文，“descartes回复Gassendi: How We Can Know All of God, All at Once, But Have more to Learn about Him”，引用2011.13。更多关于激情产生的因果反馈循环的信息，请参见:Schmitter，“我有一个小清单”:分类、解释和卡尔和霍布斯的焦点激情，引用2017。在那里，她等待笛卡尔的创新将“奇迹”列入他的原始激情清单。关于笛卡尔的悔恨和悔恨的进一步讨论，请参阅:Brassfield，“笛卡尔和不决心的危险”，引用2013和Blessing，“已经做了什么，已经做了:笛卡尔关于决心和悔恨”，引用2013。据contributorsZachary附加informationNotes AgoffZachary Agoff is a哲学博士候选人in the Department at the University of宾夕法尼亚。He works in the history of现代哲学,早期主要由and much of his work with神学inside that时代主题的投资。
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Pub Date : 2023-08-27DOI: 10.1080/21692327.2023.2249933
Joseph Waligore
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Pub Date : 2023-03-15DOI: 10.1080/21692327.2023.2213269
Georgy Layus
ABSTRACT This article aims to elucidate the relationship between Agamben’s notion of messianism and his project of philosophical archaeology. Whereas the former relates to political and ethical aspects of Agamben’s philosophy, the latter belongs to the domain of methodology of philosophical research itself. The main thesis of the paper argues that these two components rely on each other and constitute one and the same project. The author demonstrates that Agamben’s notion of messianic action and scholarly activity of philosophical archaeology overlap, which leads to a problematization of political dimension of Agamben’s messianism. The orientation towards the past in Agamben’s understanding of the messianic is its crucial presupposition that imposes limits on its applicability to the realm of politics. This thesis is substantiated by an investigation of the problem of relation between theory and practice in Agamben’s thought and by a close reading of the ‘Mystery of Anomia’ section in The Time that Remains. Beginning with the problem of the possibility of a transition from the tragic narrative elaborated in the Homo Sacer project to the messianic state of lawlessness, the author demonstrates that in Agamben’s thought this transition is made possible only by means of an archaeological inquiry.
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Pub Date : 2023-03-15DOI: 10.1080/21692327.2023.2169743
Javad Taheri
ABSTRACT In the present paper, I investigate the ways in which the grammar of God-talk in David B. Burrell’s philosophical theology comes to meet Muhammad Husiyn-i Tabatabai’s account of divine names, which has been developed in his theory of religious language. I begin the first part of the paper by introducing Tabatabai’s innovative articulation of the concept of Mental Construct and its relevance to his account of language and meaning. I, then, clarify how he proceeds to elucidate his conception of religious language in terms of what he calls ‘focal meaning’, i.e. his idea of a true sense underlying the application of a word. In the second part of the article, Burrell’s methodology of God-talk is introduced and briefly discussed, before proceeding with interlocutory explanations as well as an examination of Tabatabai’s semantics of divine names. On the basis of Burrellian reading of via analogia, I propose a novel interpretation of the principle of focal meaning. This interpretation is particularly concerned with the most appropriate manner in which we can comprehend the literality of religious language. I conclude by explaining the way in which Burrell’s analysis is useful and elucidating for a contemporary interpretation of Tabatabai’s work.
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Pub Date : 2023-03-15DOI: 10.1080/21692327.2023.2203144
Barnabas Aspray
ABSTRACT This article compares two attempts to return to realism after Kant’s ‘Copernican Revolution’. Quentin Meillassoux, representing the ‘speculative realism’ school, rejects both Kantian and post-Kantian idealism in favour of a materialism based on the epistemology of the modern sciences. But Meillassoux is unaware of the element of choice in his philosophical position, and he does not solve the essential problem posed by idealism which concerns the place of the subject in being. Ricœur, on the other hand, sublates Kant by a deeper embrace of finitude that leads to the self-displacement of the subject, and a ‘Second Copernican Revolution’, one that he freely admits can only be arrived at by Jaspersian ‘Philosophical Faith’. The article concludes by showing how crossing the border into theological faith offers a virtue-ethical perspective on the question of realism and idealism: it is in fact the choice between a childlike humility that receives reality as it is, and an arrogant self-positing that puts the subject in the position of God.
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Pub Date : 2023-03-15DOI: 10.1080/21692327.2023.2224372
Sabine Wolsink
ABSTRACT Hope beyond certainty is a significant element in contemporary theological discourse after the death of God. This relation between hope and uncertainty is not new. In the nineteenth century, a growing number of intellectuals started to call themselves agnostic, but did not always end up in scepticism and nihilism. On the contrary, new ways to search for meaning and fulfilment in life beyond the traditional answers of institutional religions (i.e. the church) were explored. The Dutch intellectual Allard Pierson (1831–1896) is a good case in point. From a contemporary postsecular perspective and radical theology, this article argues that Pierson’s agnosticism should not be seen as an attitude of indifference, but as opening up the possibility for an eschatological hope beyond certainty. First, the (im)possibility of hope is discussed by debating the views of David Newheiser, Richard Kearney, and John D. Caputo. Second, the article analyses Pierson’s view by focusing upon hermeneutics instead of epistemology, an openness to transcendence, and imagination. The article thereby contributes to the understanding of nineteenth-century religious and secularisation developments as well as to contemporary theological debates on the (im)possibility of faith and hope after the death of God.
超越确定性的希望是上帝死后当代神学话语中的一个重要元素。希望和不确定性之间的这种关系并不新鲜。在19世纪，越来越多的知识分子开始称自己为不可知论者，但并不总是以怀疑主义和虚无主义告终。相反，人们探索了超越传统宗教机构(即教会)的答案来寻找生活意义和实现的新方法。荷兰知识分子Allard Pierson(1831-1896)就是一个很好的例子。本文从当代后世俗和激进神学的视角出发，认为皮尔森的不可知论不应被视为一种冷漠的态度，而应被视为一种超越确定性的末世希望的可能性。首先，通过辩论David Newheiser, Richard Kearney和John D. Caputo的观点来讨论希望的可能性。其次，本文从解释学而非认识论的角度对皮尔逊的观点进行了分析，并对超越和想象持开放态度。因此，这篇文章有助于理解19世纪的宗教和世俗化的发展，以及当代神学对上帝死后信仰和希望(im)可能性的辩论。
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Pub Date : 2023-03-15DOI: 10.1080/21692327.2023.2213250
Michiel Herman
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Pub Date : 2023-01-01DOI: 10.1080/21692327.2023.2182822
S. Drob
ABSTRACT The hypothesis that we may be living in a digital simulation is utilized as a ‘thought experiment’ to help clarify important questions in theology and philosophy, including the nature of God, the significance and importance of an afterlife, and the ultimate nature of reality. It is argued that a consideration of the simulation hypothesis renders problematic traditional conceptions of a personal, creator, omnipotent deity, makes the theological significance of a purported afterlife far less significant, and paradoxically undermines the very materialistic view of reality that underlies the simulation hypothesis in the first place. It is concluded that the simulation hypothesis renders ‘science’ virtually irrelevant to ultimate questions in philosophy and theology and elevates ethics and axiology to fundamental status for our understanding of reality and any defensible conception of the divine.
{"title":"Are you praying to a videogame God? Some theological and philosophical implications of the simulation hypothesis","authors":"S. Drob","doi":"10.1080/21692327.2023.2182822","DOIUrl":"https://doi.org/10.1080/21692327.2023.2182822","url":null,"abstract":"ABSTRACT The hypothesis that we may be living in a digital simulation is utilized as a ‘thought experiment’ to help clarify important questions in theology and philosophy, including the nature of God, the significance and importance of an afterlife, and the ultimate nature of reality. It is argued that a consideration of the simulation hypothesis renders problematic traditional conceptions of a personal, creator, omnipotent deity, makes the theological significance of a purported afterlife far less significant, and paradoxically undermines the very materialistic view of reality that underlies the simulation hypothesis in the first place. It is concluded that the simulation hypothesis renders ‘science’ virtually irrelevant to ultimate questions in philosophy and theology and elevates ethics and axiology to fundamental status for our understanding of reality and any defensible conception of the divine.","PeriodicalId":42052,"journal":{"name":"International Journal of Philosophy and Theology","volume":"84 1","pages":"77 - 91"},"PeriodicalIF":0.2,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49251022","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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