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By Anthony C. Thiselton

With over 300 entries and subentries on every little thing from agnosticism to Zen philosophy, this authoritative encyclopedia from one of many world's most famous theologians explores all of the significant topics within the philosophy of faith. Entries establish key thinkers, phrases, arguments, and ideas. the amount additionally includes a necessary chronology and an index of names. This encyclopedia used to be formed through years of scholar suggestions. Anthony This elton requested scholars what topics, thinkers, and difficulties in philosophy of faith they discovered such a lot stimulating and the place they wanted support, rationalization, and rationalization. The ensuing quantity can help different scholars navigate their reports with higher ease. it's also a convenient reference for these looking easy access to info on a selected individual or inspiration.

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Harnack. In one respect Barth anticipated the post-modern perspective that rational enquiry is seldom value-neutral (see postmodernity). Because of human fallenness, he did not entirely reject Feuerbach’s claim that all too often people project their wishes and ideals onto a ‘God’ who is merely an idol of their own construction. 33 Liberal theology, in which Barth had been educated and trained, largely focused on Jesus as a teacher of ethical truths. In Harnack’s view, the heart of Christian teaching lay in ‘the fatherhood of God, the brotherhood of humankind and the infinite value of a human soul’.

Is a kind of disposition of the believing person . . shown . . , II, 191). Price includes a plausible account of ‘half-belief’. How is it that some believers act in certain ways consonant with their beliefs ‘on some occasions’ but act very differently ‘on other occasions’ (Belief, 305)? , 311). Sometimes the path to maturity is a gradual one, as a full integration of the self gradually emerges. All of the above aspects, with the possible exception of Clifford’s over-harsh demand for empirical criteria, contribute something of value to our understanding of the conceptual grammar of belief, and of why it is not simply a ‘weaker’ form of knowledge.

In common with Neoplatonism, this is related to the constraints of the temporal and contingent as against fulfilment and blessedness in the eternal and the true. It will thus be seen that Augustine wrestles with a wide range of the philosophical problems that have occupied minds especially in the West over centuries. In some cases, including his work on selfhood, knowledge and time, he moved almost ahead of the pre-modern world. In other cases, the Platonic philosophical frame, within which much of his thinking developed, yielded constraints.

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