What is truth? What role does truth play in the connections between language and the world? What is the relationship between truth and being? The Metaphysics of Truth tackles these fundamental philosophical questions and develops a distinctive metaphysical worldview. Moreover, it does so in a climate where the traditionally central issue of the nature of truth has diminished in significance due to the rise of deflationary and primitivist views, which deny that there are interesting and informative things to say about truth. Douglas Edwards responds to these views, and demonstrates the importance of the metaphysics of truth with regard to both the study of truth itself, and metaphysical debates more generally. He also develops a detailed pluralist metaphysical approach, which starts with the diversity of different subject areas, and holds that there are different relationships between language and the world in different areas, or 'domains'. He develops a pluralist approach which explains what domains are; how different domains are individuated; which metaphysical frameworks apply in different domains; and how truth plays a key role in the picture. The picture is extended to incorporate ontological pluralism - the idea that there are different ways of being - which increases the explanatory power of the view. Edwards gives particular attention to important domains which have not yet received a great deal of attention in debates about truth, namely the institutional and social domains, and thus connects work on the metaphysics of truth and being to key issues in social construction.
What is truth? What role does truth play in the connections between language and the world? What is the relationship between truth and being? The Metaphysics of Truth tackles these fundamental philosophical questions and develops a distinctive metaphysical worldview. Moreover, it does so in a climate where the traditionally central issue of the nature of truth has diminished in significance due to the rise of deflationary and primitivist views, which deny that there are interesting and informative things to say about truth. Douglas Edwards responds to these views, and demonstrates the importance of the metaphysics of truth with regard to both the study of truth itself, and metaphysical debates more generally. He also develops a detailed pluralist metaphysical approach, which starts with the diversity of different subject areas, and holds that there are different relationships between language and the world in different areas, or 'domains'. He develops a pluralist approach which explains what domains are; how different domains are individuated; which metaphysical frameworks apply in different domains; and how truth plays a key role in the picture. The picture is extended to incorporate ontological pluralism - the idea that there are different ways of being - which increases the explanatory power of the view. Edwards gives particular attention to important domains which have not yet received a great deal of attention in debates about truth, namely the institutional and social domains, and thus connects work on the metaphysics of truth and being to key issues in social construction.
Scholars have long recognized that Jonathan Edwards loved the Bible. But preoccupation with his role in Western "public" life and letters has resulted in a failure to see the significance of his biblical exegesis. Douglas A. Sweeney offers the first comprehensive history of Edwards' interpretation of the Bible.
This work reexamines the political and military aspects of the Revolution of 1399 that removed Richard II and placed Henry of Lancaster on the English throne. It argues that Henry of Lancaster was not the "all conquering" hero of 1399 but was rather the leader of a coalition of disaffected noblemen who had old scores to settle with Richard II. It also proposes that Richard II was not an incompetent king whose personality disorder(s) and/or tyrannical behavior brought about his fall. Rather, it argues that the king was in no worse a political position in 1399 than in 1387 or even 1381. As on the previous two great crises of the reign, the king forwent a military option of dealing with his opponents and decided to let the issues of 1399 play themselves out on the field of politics. Both in 1381 and 1387 this tactic had proven effective and there was nothing to suggest in 1399 that it would not be so again.
The supplement to the 1976 original bibliography reflects the expanding scope of modern Chrétien studies, including items from around the world, with the assistance of an international team of scholars. The Supplement builds on and completes the Chrétien de Troyes Bibliography first published in 1976. Together the two volumes constitute the fullest and most complete bibliographical source now available on this major medieval author. Chrétien de Troyes bequeathed a corpus of highly original and widely influential Arthurian romances. Indeed, his direct or indirect influence continued throughout the middle ages and beyond into modern times. The Bibliographypermits students of medieval romance to quickly identify the areas in which Chrétien scholarship has been active. Items are listed under twenty-two topics, with numerous sub-sections under each topic, and cross-references for items that treat more than one of the topics. The broad geographic and linguistic scope of modern Chrétien studies is evident in items not only from western Europe and North America, but also from the growing body of medieval scholarship in eastern Europe, Asia, Africa, South America, and Australasia. To ensure accuracy and completeness, the editor has been assisted by scholars competent in the many languages in which Chrétien studies are now published, most notably in Japanese, Welsh, Rumanian, Hungarian and Polish, as well as by other scholars and librarians who generously provided assistance and information in finding items difficult to access.
Jonathan Edwards stands tall in America’s historical memory. A great philosopher, a great preacher, a great theologian. Edwards was a complex and gifted person, one who defies easy characterization. He intimidates us, and we distance ourselves from him because at the most fundamental level, he’s just not like us. It is of course true that Jonathan Edwards was a combination of many rare things: an exceptional intellectual, a masterly preacher, a cavernous theologian, a devoted husband and father, a college president, and much more. But all of these roles flowed out of one simple and essential reality: Jonathan Edwards was a Christian. He was a believer who followed Jesus Christ in repentant faith. He loved God, and he sought to live for Him. This book celebrates the unique life and ministry of Jonathan Edwards. It peels back the cover of his life, to show us what a life devoted to our sovereign Lord can look like. It causes us to use our own God-given gifts for the salvation of sinners, the strengthening of God’s church, and the glory of God. You do not need to be a scholar to enjoy and benefit from the story and rich lessons about Edwards' life.
You've heard his name, you've probably heard your pastor quote him, but who is he really? 250 years later, Jonathan Edwards, America’s consummate pastor-theologian, continues to capture the attention of Christians around the world. Yet Edwards left us over 1,200 sermons and thousands of pages of other publications, not to mention the literal thousands of books that have been written about Edwards since he died. Where does one even begin? That’s why we created The Essential Jonathan Edwards. It serves as a perfect introduction to Edwards’s life and thought. It explores Edwards day-to-day life, and his views on beauty, true Christianity, heaven and hell, and the good life. Strachan and Sweeney strike the perfect balance between necessary background information and giving Edwards’s own works room to speak. Whether you’re an Edwards fan already or only know Edwards because of “that Angry God sermon,” this book will lead you to drink deeply of Scripture and gaze longingly at God.
Josh Moody has assembled a team of internationally reputed Edwards scholars to ask and answer the question: What is Jonathan Edwards's doctrine of Justification? The contributors also examine the extent to which Edwards's view was Reformational while addressing some of the contemporary discussions on justification. This volume helps us look at justification through the eyes of one of America's greatest theologians, and speaks credibly and winsomely to the needs of the church and the academy today.
Nathaniel Taylor was arguably the most influential and the most frequently misrepresented American theologian of his generation. While he claimed to be an Edwardsian Calvinist, very few people believed him. This book attempts to understand how Taylor and his associates could have counted themselves Edwardsians. In the process, it explores what it meant to be an Edwardsian minister and intellectual in the 19th century.
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