Twentieth-Century Western Philosophy of Religion 1900–2000 by Eugene Thomas Long (auth.)

By Eugene Thomas Long (auth.)

In the autumn of 1994, Hendrik-Jan van Leusen, an acquisitions editor from Kluwer educational Publishers, visited me in my domestic to debate a suggestion for a instruction manual within the philosophy of faith. He said that he were speaking approximately this with philosophers of faith at numerous universities and that the reaction to the belief were fairly favorable. I urged that given the dif­ ferent methods to the philosophy of faith, it would be sturdy for him to satisfy with philosophers representing diverse philosophical traditions at an up-coming assembly of the jap department of the yank Philosophical organization. Jude Dougherty, Joseph Kockelmans, Robert Neville, William Rowe and Merold Westphal kindly agreed to wait that assembly. They made many large and useful feedback and a precis of the discussions used to be despatched to van Leusen. a few months later, he wrote to inquire no matter if i'd think about enhancing the sequence and writing the 1st quantity which used to be to supply a historic map of 20th century western philosophy of faith. even supposing i may think myself enhancing the sequence i used to be in the beginning reluctant to lower than­ take the duty of writing a quantity that might take me around the strains of many various philosophical traditions. through accident I have been requested a few months prior to give a contribution an essay at the philosophy of faith for a convention being held on the Catholic college of the United States at the basic subject, "One Hundred Years of Philosophy.

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He also says that although his definition of the Absolute in terms of thought made thought inclusive of will and experience, he did not adequately employ the latter terms. He aims in his Gifford Lectures to bring into a more complete synthesis the relations of knowledge and will in the conception of the Absolute. Royce distinguishes several types of natural religion, saying that he is not 32Josiah Royce, The Religious Aspect of Philosophy (Boston and New York: Houghton Mifflin Company, 1913), p.

Bosanquet recognizes that many theists would deny that God is a supreme monarch, the author of laws imposed ab extra on other beings, or the one who governs by imposing rewards and punishments. Yet, he argues, they are always influenced by such doctrines and insist, for example, on the necessity of a future life where selves are compensated for the injustices suffered. • p. 129. ABSOLUTE IDEALISM 25 immanence in God, but they do not escape the problems associated with the transcendent monarch. Freedom, morality, divine grace, and the realization of perfection continue to be contradictory and unintelligible in a theistic view in which finite consciousness stands separate from independent beings in a world of claims and counter claims.

They may, however, constitute the end or goal of the Absolute. The Absolute in this case is not that of a self-satisfied being contemplating its own perfection. The perfection of human beings is understood in terms of our giving and finding ourselves in others, and God's perfection may be understood analogously in terms of God's fellowship with others. This results in the abandonment of the picture of God as a changeless, self-sufficient being, but it did not lead Pringle-Pattison to take up the more radical pluralist position in which God is understood to be merely one entity among others.

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