By John Clayton, Anne M. Blackburn, Thomas D. Carroll
Conventional theistic proofs are usually understood as facts meant to compel trust in a divinity. John Clayton explores the strangely diverse functions of such proofs within the paintings of philosophers and theologians from numerous classes and traditions, thinkers as different as Ramanuja, al-Ghazali, Anselm, and Jefferson. He exhibits how the slow disembedding of theistic proofs from their various and native non secular contexts is concurrent with the advance of average theologies and atheism as social and highbrow recommendations in early sleek Europe and the USA. Clayton deals a clean examining of the early smooth historical past of philosophy and theology, arguing that expertise of such heritage, and the neighborhood makes use of of theistic argument, provide very important methods of handling non secular and cultural distinction within the public sphere. He argues for the significance of traditionally grounded philosophy of faith to the sphere of non secular experiences and public debate on non secular pluralism and cultural range.
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Extra info for Religions, Reasons and Gods: Essays in Cross-cultural Philosophy of Religion
Thomas Jefferson and the study of religion 29 Had the doctrines of Jesus been preached always as purely as they came from his lips, the whole civilised world would now have been Christian. I rejoice that in this blessed country of free enquiry and belief, which has surrendered its creed and conscience to neither kings nor priests, the genuine doctrine of one only God is reviving, and I trust that there is not a young man [sic! S. 44 His confident predictions about the future religious preferences of the Republic turn out to be no more reliable than were his equally confident predictions that no American would ever choose to live in Europe!
The ‘otherness’ of the past is harder to sustain, and we are forced through the face of the Other to look at ourselves differently, to reconceive the roles of rationality also in our context. And with that observation we begin to sail toward the very edges of the Objectivist’s world into treacherous waters populated by Relativist dragons and American pragmatists. It seems a good point to stop, drop anchor, and decide what to do next: whether to sail further, to turn back to safer seas, or possibly to join Kierkegaard and jump ship altogether.
The text of that and other speeches of Powell from the period were published and analysed in Bill Smithies and Peter Fiddick, Enoch Powell on Immigration (London, 1969). For the text of Powell’s Birmingham speech, see pp. 35–43. Thomas Jefferson and the study of religion 31 apocalyptic vision of 1968 has not been realized in fin-de-sie`cle Britain, but events in lands not that far from here should remind us that xenophobia is an evil power that no people can presume to have exorcized. The 1960s were also a time when main-line Christian churches were in sharp decline in Britain.
Religions, Reasons and Gods: Essays in Cross-cultural Philosophy of Religion by John Clayton, Anne M. Blackburn, Thomas D. Carroll