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001 978-94-007-0059-8
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008 101109s2011 ne | s |||| 0|eng d
020 _a9789400700598
_9978-94-007-0059-8
024 7 _a10.1007/978-94-007-0059-8
_2doi
050 4 _aBL51
072 7 _aHRAB
_2bicssc
072 7 _aPHI022000
_2bisacsh
082 0 4 _a210
_223
100 1 _aJoy, Morny.
_eeditor.
245 1 0 _aContinental Philosophy and Philosophy of Religion
_h[electronic resource] /
_cedited by Morny Joy.
264 1 _aDordrecht :
_bSpringer Netherlands,
_c2011.
300 _aIX, 264 p.
_bonline resource.
336 _atext
_btxt
_2rdacontent
337 _acomputer
_bc
_2rdamedia
338 _aonline resource
_bcr
_2rdacarrier
347 _atext file
_bPDF
_2rda
490 1 _aHandbook of Contemporary Philosophy of Religion,
_x1568-1556 ;
_v4
505 0 _aAcknowledgements. Introduction -- M. Joy. Paul Ricoeur: Hermeneutics, Philosophy and Religion -- M. Joy. Thinking Otherwise: Derrida’s Contribution to Philosophy of Religion -- E. Armour. Levinas’s Project: An Interpretative Phenomenology of Sensibility and Intersubjectivity -- B. Bergo. The Challenge of Love: Kristeva and Irigaray -- M. Joy. Thinking Differently: Foucault and the Philosophy of Religion -- J. Carrette. Deleuze and Philosophy of Religion -- P. Goodchild. Jean-Luc Marion: Phenomenology of Religion -- C. Gschwandtner. Critical Theory, Negative Theology, and Transcendence -- J. Swindal. Encountering Otherness -- M. Joy.
520 _aThis book is a survey of the work of twentieth-century Continental philosophy and its potential impact on philosophy of religion as it is has been practiced predominantly in English-speaking countries. Major French thinkers such as Ricoeur, Levinas, Derrida, Foucault and Marion are included, as well as Luce Irigaray and Julia Kristeva. The influence of the Frankfurt school of critical theory, exemplified today by Jürgen Habermas, is also acknowledged. In the English-speaking domain, philosophy of religion has been principally identified with analytic philosophy, where the universal presumptions of an abstract reason, especially with reference to matters of belief and its justification, have dominated. In this tradition, truth pertains to an objective frame of reference, which is based both on logical arguments and modes of verification. In contrast, Continental philosophy does not demarcate a specific area or subject matter that is designated as belonging to philosophy of religion. The boundaries between disciplines and their ideas are much more fluid. As a result, questions regarding religion can be located with reference to specific themes within a worldview that allows for a wide range of influences. In Continental philosophy also there is a greater appreciation of historical and cultural influences on the formation of philosophy's structures and procedures. At the same time, there is a move to greater self-reflexivity and a growing awareness of the need to formulate a distinct ethics of intersubjectivity that seeks justice. The terms of reference have indubitably been changed.   Fascinating developments are today occurring as contemporary Continental philosophers explore new possibilities for formulating and responding to traditional philosophical problems in relation to religion from this more expansive perspective.
650 0 _aPhilosophy (General).
650 0 _aPhilosophy, modern.
650 0 _aOntology.
650 0 _aPhenomenology.
650 0 _aPhilosophy.
650 0 _aReligion (General).
650 1 4 _aPhilosophy.
650 2 4 _aPhilosophy of Religion.
650 2 4 _aReligious Studies.
650 2 4 _aPhenomenology.
650 2 4 _aModern Philosophy.
650 2 4 _aOntology.
710 2 _aSpringerLink (Online service)
773 0 _tSpringer eBooks
776 0 8 _iPrinted edition:
_z9789400700581
830 0 _aHandbook of Contemporary Philosophy of Religion,
_x1568-1556 ;
_v4
856 4 0 _uhttp://dx.doi.org/10.1007/978-94-007-0059-8
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999 _c109189
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