Bøker av Ingolf U. Dalferth

Die Frage nach der Bestimmung des Verhältnisses von Glaube und Wissen gehört noch immer zu den zentralen Fragen der Theologie und Religionsphilosophie. Auf diese Frage gibt Martin Schmuck eine Antwort, indem er die auf Erfahrung, common sense und Pragmatismus aufbauende Religionsphilosophie von Charles Sanders Peirce im Sinne einer strengen Komplementarität des religiösen und (natur-)wissenschaftlichen Zugangs zur einen Wirklichkeit entfaltet. Aus der Kritik an Peirces indeterministischer Metaphysik entwickelt er die Alternative einer naturalistischen Ontologie auf dem Stand der aktuellen wissenschaftlichen Diskussion um Dispositionen und Naturgesetze, die wichtige Aspekte der Philosophie Peirces - insbesondere den objektiven Idealismus, die Modalontologie und die Kontinuumsphilosophie - in neuer Weise zur Geltung bringt. 'Religion of Science' und Ontologie werden anschließend für das Projekt einer modernen Theologie des christlichen Glaubens fruchtbar gemacht, welche die christlichen Glaubensaussagen konsequent naturalistisch interpretiert.

Religious, philosophical, and theological views on the self vary widely. For some the self is seen as the center of human personhood, the ultimate bearer of personal identity and the core mystery of human existence. For others the self is a grammatical error and the sense of self an existential and epistemic delusion. In Western psychology, philosophy, and theology, the term 'self' is often used as a noun that refers not to the performance of an activity or to a material body per se but rather to a (gendered) organism that represents the presence of something distinct from its materiality. This volume documents a critical and constructive debate between critics and defenders of the self or of the no-self that explores the intercultural dimensions of this important topic. Contributors:Fidel Arnecillo, Jr., Yuval Avnur, Marlene Block, Sinkwan Cheng, Ingolf U. Dalferth, Iben Damgaard, Duncan Gale, Jonardon Ganeri, Stephanie Gehring, W. Ezekiel Goggin, Leah Kalmanson, Trevor Kimball, Kate Kirkpatrick, Gereon Kopf, Dietrich Korsch, Deena Lin, Alexander McKinley, Eleonora Mingarelli, Joseph S. O'Leary, Robert Overy-Brown, Raymond Perrier, Joseph Prabhu, Friederike Rass, Marcelo Souza

Hope is a fundamental but controversial human phenomenon. For some it is Pandora's most mischievous evil, for others it is a divine gift and one of the highest human virtues. It is difficult to pin down but its traces seem to be present everywhere in human life and practice. Christianity as a comprehensive practice of hope cannot be imagined without it: Christians are not believers in dogmas but practitioners of hope. In other religious traditions the topic of hope is virtually absent or even critically rejected and opposed. Half a century ago hope was at the center of attention in philosophy and theology. However, in recent years the discussion has shifted to positive psychology and psychotherapy, utopian studies and cultural anthropology, politics and economics. This has opened up interesting new vistas. Contributors: William J. Abraham, Daniel Ambord, Nancy Bedford, Michael Ulrich Braunschweig, Aaron D. Cobb, John Cottingham, Ingolf U. Dalferth, Yaniv Feller, M. Jamie Ferreira, Duncan Gale, Kirsten Gerdes, Deidre Green, Arne Grøn, Michael Lamb, Richard Livingston, Yi Shen Ma, Alan Mittleman, Hirokazu Miyazaki, Jürgen Moltmann, Bruce Paolozzi, Raymond E. Perrier, Friederike Rass, Hartmut von Sass. Bernard N. Schumacher, Ola Sigurdson, Tyler Viale, Claudia Welz

Revelation is a central category in many religions. Judaism, Christianity, Islam, Mormonism or Unificationists are difficult if not impossible to imagine without it. For some, revelation signifies a decisive event in the past, for others it is a present reality. It plays a central role in shaping religious identities, and it is the reason for much criticism. Some follow a religion only because of its claim to divine revelation, whereas others criticize it as "hearsay upon hearsay" (Paine) on which they would never rest their belief. Some religions have built elaborate institutions of priests and privileged interpreters to safeguard their revelation, control access to it and to protect the right way of interpreting and communicating it. But claims to revelation have also been criticized as strategies of self-immunization, which allow religions to avoid critical public debate of their views and teachings, or legitimize the position of those in power. The 33rd Conference of Philosophy of Religion at Claremont Graduate University in 2012 addressed these complex issues by concentrating on three areas of debate: I. Revelation and Reason, II. Hermeneutics of Revelation, III. Phenomenology of Revelation. Contributors:William J. Abraham, Marlene Block, John D. Caputo, Thomas Carlson, Ingolf U. Dalferth, Stephen T. Davis, Oona Eisenstadt, James L. Fredericks, Kirsten Gerdes, Eric E. Hall, Joshua Kira, Jeff Murico, Bruce Paolozzi, George Pattison, Michael Ch. Rodgers, Claudia Welz