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"Examines philosophical perspectives on collective intentionality and social ontology for the study of religion"--.
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Conspiracies frustrate contemporaries, historiographers, and historians. This article explores roles, focalization, and confession in three conspiracies related to Italy, from the 6th, 4th, and 9th centuries respectively. The protagonists include Boethius, Silvanus, and Theodulf of Orléans. The main contribution is a philological and historiographical re-evaluation of Theodulf's role in the revolt of Bernard of Italy against Louis the Pious (817/18), arguing that Theodulf advised Louis about the punishment of the conspirators. Boethius first emerges as a historico-political exemplum (though his Cons.) in Modoin's rescriptum (Theodulf, C. 73 [820/21]).
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"After Appropriation is the first book to undertake a comprehensive study of questions in comparative philosophy and religion.While the division between the two disciplines of Religious Studies and Philosophy is commonplace in western academia, this bifurcation does not necessarily apply in non-western settings, where religion and philosophy tend to be integrated. As a result, when the disciplines are virtually mutually exclusive, as in the West, a full appreciation of non-Western approaches to either religion or philosophy is not easily attained, and distortions, such as appropriation, often occur. Within the last ten years, there has been a concerted effort on the part of a number of Western scholars to try to address these deficiencies and re-examine many ideas that have been misappropriated or otherwise excluded. These errors have resulted from a traditional approach where the religions and philosophies of non-Western peoples have been interpreted by reducing or manipulating their ideas and values to fit within Western concepts and categories. This project is conducted with full awareness of the post-colonial critique of such enterprises.One of the central questions addressed is how comparative philosophy and religion would change if the concepts and categories of non-Western philosophies and religions were taken as of equal importance." --back cover.
Religions. --- Philosophy, Comparative. --- Philosophy and religion.
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Policy sciences --- Political ethics --- Social ethics --- Philosophy --- Philosophy and religion
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Christian theology --- phenomenology --- philosophy of religion --- metaphysics --- Philosophy and religion --- Religion --- Philosophy --- Philosophy and religion. --- Philosophy. --- Christianity and philosophy --- Religion and philosophy --- christian theology
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"Augustus Hopkins Strong was the president of Rochester Theological Seminary for 40 years (1872-1912). Although Strong regarded himself as a theological conservative, he oversaw the transition from orthodoxy to a much more modern view of theology at Rochester. Over the course of his academic career, Strong's theology evolved as he sought to facilitate an ideological rapprochement between Christian orthodoxy and modern thought. This book traces the evolution of Strong's theology, particularly its movement in the direction of philosophical idealism and arguably pantheism. This book argues that Strong's theological journey and embrace of ethical monism was his attempt to bring together theological conservatives and modernists while trying to resolve tensions within his own thinking. In the end, Strong was unable to persuade modernists to embrace ethical monism or to convince conservatives that ethical monism was a legitimate theological option. Strong's attempt at a theological synthesis failed due largely to the contradictions which ethical monism produced within both Christian theology and philosophical monism. But Strong's journey had a significant impact on the direction of Rochester Theological Seminary"--
Monism. --- Theology. --- Philosophy and religion. --- Baptists --- Doctrines --- History. --- Strong, Augustus Hopkins,
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Une philosophie concrète est une philosophie de la pensée pensante ; elle ne peut se constituer qu’à la faveur d’une sorte de dangereuse et perpétuelle acrobatie. [...] Je serais enclin, pour ma part, à dénier la qualité proprement philosophique à touteœuvre où ne se laisse pas discerner la morsure du réel. [...] On ne saurait trop se méfier du philosophe qui juge, qui fonctionne, en tant que philosophe. Car il opère au sein de sa propre réalité une discrimination qui le mutile et qui tend à fausser irrémédiablement sa pensée ; [...] le rôle des esprits philosophiquement les plus vivants du siècle dernier, peut-être un Kierkegaard, mais sûrement un Schopenhauer ou un Nietzsche, a justement consisté à mettre en lumière [...] la dialectique en vertu de laquelle le philosophe est amené à se surmonter lui-même en tant que [...] simple spécialiste. [...] Il ne saurait y avoir de philosophie concrète sans une tension continuellement renouvelée et proprement créatrice entre le Je et les profondeurs de l’être en quoi et par quoi nous sommes, ou encore sans une réflexion aussi stricte, aussi rigoureuse que possible, s’exerçant sur l’expérience la plus intensément vécue.
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