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the god of metaphysics jun 2006

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  • Contents

  • Chapter 1 Introductory

    • I: Metaphysical Religion and its Critics

    • II: Descartes

    • III: The Meaning of ‘God’ and the Idea of the Absolute

    • IV: What Religion Is and what it may Do for Us

    • V: Worship and Prayer

    • VI: The Religious Relevance of a Metaphysical God

    • VII: Texts

    • VIII: Good and Bad Religion

  • Chapter 2 The God of Spinoza

    • Part One: Life of the Philosopher

    • Part Two: Thought of the Philosopher (the ETHICS)

      • I: The Aim of Part 1 of the Ethics

      • II: There is Just One Substance

      • III: How Finite Things are Related to the One Substance

      • IV: How a Thing Relates to its Essence

      • V: God-or-Nature is through and through both Physical and Mental; thus it is Mentally Aware of Everything which it is Doing Physically

      • VI: The Attributes of Substance: Different Interpretations

      • VII: God’s Infinity

      • VIII: Proofs of the Uniqueness and Necessary Existence of God

      • IX: Alternative Proof of God’s Necessary Existence

      • X: Further Remarks on Essences

      • XI: The conatus

      • XII: The Divine Freedom

      • XIII: Freedom as Determination by Adequate Ideas, i.e. by Rational Thought

      • XIV: Rational and Irrational Minds

      • XV: What Distinguishes One Finite Mind from Another as Ideas in the Divine Mind?

      • XVI: Emotion and Perception

      • XVII: Spinoza’s Determinism

      • XVIII: Absolute and Relative Necessity

      • XIX: Determinism does not Make Careful Decision Making Pointless

      • XX: Belief in Determinism should Make for Tolerance

      • XXI: Is the Universe Perfect, Properly Understood?

      • XXII: Spinoza’s Chief Ethical Doctrines

    • Part Three: Spinoza on Organized Religion and the Reduction of Religious Strife

      • XXIII: The Universal Religion

      • XXIV: Spinoza on Jesus and on Salvation

      • XXV: Spinoza’s Inter-faith Message for Today

    • Part Four: Spinozism as a Personal Religion

      • XXVI: Could Spinozism Function for Some People as a Personal Religion?

      • XXVII: The Intellectual Love of God

      • XXVIII: God as the Infinite Physical Universe

      • XXIX: God as Infinite Mind

      • XXX: Human Immortality or Mortality

      • XXXI: Further Remarks on Time and Eternity

      • XXXII: In What Sense is God Perfect?

      • XXXIII: Determinism as a Religious Doctrine

    • Part Five: Conclusion

  • Chapter 3 Hegelian Christianity

    • Part One: Interlude—Immanuel Kant

    • Part Two: Hegel as a Person

    • Part Three: Hegel’s Early Thought

      • a. The Tübingen Period (1788–1793)

      • b. The Berne Period (1793–1796)

      • c. The Frankfurt Period (1797–1800)

      • d. The Jena Period (1801–1807)

    • Part Four: The Final System

      • Introductory

      • Outline of the Dialectic

    • Part Five: Conclusion

      • The Anti-climactic Feature of Hegelianism

      • James Yerkes on Hegel’s Christianity

  • Chapter 4 Kierkegaard and Hegelian Christianity

    • Part One: Philosophical Fragments

      • I: On the Provenance and Pseudonymous Authorship of Philosophical Fragments

      • II: The Socratic (and Hegelian) Perspective on Religious Knowledge and Experience

      • III: Transition to an Alternative (the Christian) Point of View: The Incarnation

      • IV: The Paradox of the Moment

      • V: Where Hegelianism is Un-Christian

      • VI: Necessity and Contingency

      • VII: Original Sin

      • VIII: The Disciple at Second Hand

      • IX: Comment On All This

    • Part Two: Concluding Unscientific Postscript

      • X: Outline of Unscientific Postscript

      • XI: Religiousness A and Religiousness B

      • XII: Why be Interested in Christianity?

      • XIII: Objective and Subjective Truth

      • XIV: More on the Paradoxical and Absurd Nature of Christianity

      • XV: Christianity is Sticking by Absolute Faith to the Paradox and the Absurdity

      • XVI: More contra Hegelian Christianity

      • XVII: On Becoming Subjective and Away from Objectivity

      • XVIII: Original Sin Again and Children

      • XIX: How Hard on the Ages before Jesus Christ: How does Kierkegaard Relate to Damnation?

      • XX: Is the Religious and Ethical Viewpoint of Kierkegaard/ Climacus Essentially Egotistical?

      • XXI: Works of Love

      • XXII: We should Live the Religious Life without its being Clear from our Behaviour that we are Doing so

      • XXIII: Bourgeois Christianity and Christian Suffering: Christianity Not Cosy

      • XXIV: How Friendly is Kierkegaard’s God?

      • XXV: Concluding Remarks

  • Chapter 5 T. H. Green and the Eternal Consciousness

    • I: Absolute Idealism

    • II: T. H. Green

    • III: Green and Bosanquet

    • IV: Green and the Welfare State

    • V: Grounds of Green’s Idealism: Background

    • VI: Green’s Implicit Event Ontology

    • VII: The Human Mind is not Merely Something in the Story but is Part of the Story-Teller

    • VIII: The Case for Green’s Idealism in more Detail

    • IX: Green’s Psychology and Ethics

    • X: A Problem about Animals

    • XI: The Eternal Consciousness and Human Responsibility

    • XII: Comparison of Virtue Ethics and Utilitarianism

    • XIII: The Superiority of Virtue Ethics

    • XIV: From Aristotle to Christianity

    • XV: Negative and Positive Freedom

    • XVI: Green’s Idealism and Religion

    • XVII: Green’s Philosophy and Christianity

    • XVIII: The Overall Religious Significance of Green’s Philosophy

    • XIX: Decline of Green’s Reputation

  • Chapter 6 Bernard Bosanquet

    • Part One: Earlier Work

      • I: Introducing Bernard Bosanquet

      • II: Bosanquet and Christianity

      • III: The Future of Religious Observance

    • Part Two: Later Work

      • IV: A Brief Sketch of the Metaphysics of F. H. Bradley

      • V: Contrasts and Affinities between Bosanquet and Bradley

      • VI: Two Tensions in Bosanquet’s Thought

      • VII: Some Terminological Clarifications: ‘Consciousness’, ‘Experience’, and ‘Materialism’

      • VIII: Materialist Tendencies in Bosanquet’s Principle of Individuality and Value

      • IX: Laws of Nature

      • X: Contradiction and Wholeness

      • XI: The Emergence of Mind from Nature

      • XII: Hegelian versus Bradleyan Loyalties

      • XIII: Does Nature Only Exist as the Posit of Finite Mind?

      • XIV: Bosanquet on Panpsychism

      • XV: The World should be Interpreted Teleologically in a Deep Sense of ‘Teleological’

      • XVI: The Problem of Evil

      • XVII: Bosanquet’s Conception of Value

      • XVIII: Proof of the Existence of the Absolute

      • XIX: Time and the Absolute

      • XX: Bosanquet and the State

      • XXI: What was Bosanquet’s Religion?

      • XXII: What Religion Is

      • XXIII: Mr and Mrs Bosanquet and the Charity Organisation Society

  • Chapter 7 Josiah Royce

    • I: Introductory

    • II: Royce’s The Religious Aspect of Philosophy

    • III: The World of Description and of Acquaintance in The Spirit of Modern Philosophy

    • IV: The World and the Individual

    • V: The Philosophy of Loyalty

    • VI: The Problem of Christianity

    • VII: Concluding Comment on Royce as Religious Thinker and Man

    • VIII: Conclusion

  • Chapter 8 Process Philosophy and Theology: Whitehead and Hartshorne

    • Part One: The Process Philosophy of William James

    • Part Two: Whitehead and Hartshorne

      • I: Biographical

      • II: Views Shared by Whitehead and Hartshorne and now Definitive of Process Philosophy, or at least Theology

      • III: God Changes

      • IV: Event Ontology versus Continuant Ontology

      • V: Simplified Account of the Structure of an Actual Occasion for Whitehead

      • VI: Actual Occasions and Time

      • VII: Whitehead on Ordinary Macroscopic Objects

      • VIII: Whitehead on Causation

      • IX: Whitehead on Science and What It Leaves Out

      • X: Panpsychism

      • XI: Space and Time in Process Philosophy

      • XII: Process Theology

      • XIII: Whitehead’s View of Religion

      • XIV: Proofs of God’s Existence

      • XV: Process Philosophy and Ethics

      • XVI: Process Philosophy in General and Religion

      • XVII: Conclusion

  • Chapter 9 Pantheistic Idealism

    • I: Introductory

    • II: Self and Not-Self

    • III: The Nature of Metaphysical Truth

    • IV: Everything which Exists is either an Experience or a Part of an Experience

    • V: The Case for Panpsychism

    • VI: The Absolute

    • VII: The Absolute (Continued)

    • VIII: Are There, Maybe, Other Universes?

    • IX: Continuants

    • X: The Illusion of Time and the Question of Novelty

    • XI: Mind and Body, Self and Not-Self: Construction of the Physical World

    • XII: Body and Soul

    • XIII: The Scientific World

    • XIV: What is Space?

    • XV: Pleasure and Pain, Volition and Action, Beauty and Goodness

    • XVI: Our Relations to External Things

    • XVII: Two Sorts of Real Relation

    • XVIII: Absolute Idealism and Ethics

    • XIX: The Problem of Evil for Absolute Idealism

    • XX: Is the World Improving?

    • XXI: Religion

  • Chapter 10 Concluding Remarks

  • Bibliography

    • Chapter 1

    • Chapter 2 Spinoza

    • Chapter 3 Hegel

    • Chapter 4 Kierkegaard

    • Chapter 5 Green

    • Chapter 6 Bosanquet

    • Chapter 7 Royce

    • Chapter 8 Process Thought

    • Chapter 9 Pantheistic Idealism

  • Index

    • A

    • B

    • C

    • D

    • E

    • F

    • G

    • H

    • I

    • J

    • K

    • L

    • M

    • N

    • O

    • P

    • Q

    • R

    • S

    • T

    • U

    • V

    • W

    • Y

    • Z

Nội dung

[...]... order of the elements: that is the job of the pagans and Epicureans He does not consist simply of a God who exerts his providence over the lives and property of people in order to grant a happy span of years to those who worship him: that is the allocation of the Jews But the God of Abraham, the God of Isaac, the God of Jacob, the God of the Christians is a God of love and consolation; he is a God who... Critics Descartes The Meaning of God and the Idea of the Absolute What Religion Is and what it may Do for Us Worship and Prayer The Religious Relevance of a Metaphysical God Texts Good and Bad Religion 1 1 4 6 8 11 12 14 15 Chapter 2 The God of Spinoza 17 Part One: Life of the Philosopher 17 Part Two: Thought of the Philosopher (the ETHICS) I The Aim of Part 1 of the Ethics II There is Just One Substance... that the God or Absolute whose existence they purport to establish is, or would be, a Being who mattered religiously (though not necessarily in the Judaeo-Christian or Muslim way) Whether the God of one philosopher is the same individual as the God of some other philosopher, or of some theology, or some sacred book or other form of revelation, is a tricky question for the theory of identity If God does... God who fills the souls and hearts of those he possesses; he is a God who makes them inwardly aware of their wretchedness and his infinite mercy, who unites with them in the depths of their soul, who makes them incapable of ´ any other end but himself (PENSE ES , 172) Introductory Around two centuries later, Søren Kierkegaard similarly contrasted the God of Christian faith with the God of the philosophers:... thought of as a public act on the part of a community The whole concept of worship has been associated with the idea of God requiring it of us It seems to many of us that a God who longs to be praised is not a very ethically compelling one But if it is a way of opening oneself to a sense of the glory of God, however conceived, that is rather different VI The Religious Relevance of a Metaphysical God So... was the main concern of the critics mentioned, James excepted) which is my concern as their relation to any form of religious belief.1 It was Pascal who most notoriously criticized the God of the philosophers for his (or its?) irrelevance to religion He was thinking primarily of Descartes and said: The God of Christians does not consist of a God who is simply the author of mathematical truths and the. .. commentary on these metaphysical systems which should be of interest to anyone concerned with metaphysical issues, whether for the implications for religion or otherwise III The Meaning of God and the Idea of the Absolute But what does the word God mean? The traditional Judaeo-Christian and, I think, Muslim idea of God is as the uniquely almighty, all-good, and all-knowing creator of the universe... any quality deserving of reverence or worship The God of the traditional proofs is not the God of religion Particular targets of such criticism have been certain post-Hegelian absolute idealists who claimed to have arrived rationally at the existence of the Absolute, which many of them identified with God Such a supposed reality contrasts sadly, it is said, with the living God of Judaeo-Christianity... emerges as an essential part of the general account of reality which they present, and to ask whether such a God is ‘religiously available’.4 Pascal and Kierkegaard were of course concerned with the relevance of a philosopher’s God to the God of Christianity as they conceived him However, my enquiry will be broader than that, inasmuch as I shall be asking whether the God of each metaphysical system... will be a matter of degree But if there is a single, genuine God, the question should have a precise answer One aspect of Pascal’s critique of the God of the philosophers, is that the philosophers, by the very fact of putting forward such a demonstration, show themselves quite alienated from the proper Christian recognition of the feebleness of human reasoning We desire truth, but find in ourselves nothing . Religion 15 Chapter 2 The God of Spinoza 17 Part One: Life of the Philosopher 17 Part Two: Thought of the Philosopher (the ETHICS)24 I The Aim of Part 1 of the Ethics 24 II There is Just One Substance. class="bi x0 y0 w0 h1" alt="" The God of Metaphysics This page intentionally left blank The God of Metaphysics Being a Study of the Metaphysics and Religious Doctrines of Spinoza, Hegel, Kierkegaard,. Physically 29 VI The Attributes of Substance: Different Interpretations 31 VII God s Infinity 32 VIII Proofs of the Uniqueness and Necessary Existence of God 33 IX Alternative Proof of God s Necessary

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