Terence Penelhum presents a selection of the best of his essays on Hume, most of them quite recent, and three of them not published elsewhere. The central themes of the book are selfhood, the will, and religious belief. Penelhum argues that Hume's sceptical conclusions on personal identity are based on conceptual confusions, but that the common charge of circularity made against him is unfounded. He examines the role Hume gives the idea of the self in his analysis of the passions, the dissonance between the account of the self in the first book of the Treatise of Human Nature and that found in the second, and the reasons for Hume's own dissatisfaction with his views on this theme. The essays on the will examine Hume's famous attacks on rationalist understandings of human motives, and try to expose the deficiencies in his 'compatibilist' interpretation of freedom. The discussion of Hume's views on religion relates them to his scepticism and to his doctrine of natural belief. Penelhum maintains that Hume's ultimate views on religion are to be found in the harshly negative judgements of the first Enquiry, which he did not ever see reason to modify. Penelhum's essays will be fascinating for all who work on these themes, whether from an eighteenth-century or a twentieth-century perspective.
The concerns of philosophy and of religion overlap to a considerable extent—each seeks, among other things, to develop an account of mankind's place in the universe. But their relationship has never been an easy one. Faith gives rise to philosophical puzzlement just as secular beliefs do, but it also generates special philosophical questions that secular beliefs do not. This engaging text encourages students and other readers to grapple with these special questions of faith, to look at how they relate to other issues in philosophy and in the empirical study of religion. Equally accurate and insightful in its treatment of historical authors such as Aquinas and Pascal as it is in treatment of such contemporaries as Plantinga and Alston, Reason and Religious Faith is the most up-to-date and balanced introduction to these issues available. It marks an advance over earlier surveys in its recognition of religious pluralism and the relevance of non-Christian religious views. It is an ideal introduction to the issues of religious epistemology for students of both religious studies and philosophy.
This volume provides a general account of the philosophy of David Hume in a way that shows that he is, contrary to common belief, a highly systematic thinker whose thought and personality are closely related. it is also designed to assist the reader to make the most informed use of the rich resources of contemporary Hume scholarship.
First Published in 1999. The purpose of this series is to provide a contemporary assessment and history of the-entire course of philosophical thought. Each book constitutes a detailed, critical introduction to the work of a philosopher of major influence and significance. Butler’s writings are not voluminous, and he does not offer us a philosophical system. But he is generally regarded as among the very finest English moralists, and although his reputation in this respect has declined, he was for a long time considered to be a great philosophical theologian. In the course of his work in these spheres, he also produces some classic arguments in the philosophy of mind and action.
In September of 1976 a group of some fifty scholars and practising mystics gathered at the University of Calgary. The chief objective of the Conference was to ponder and assess the nature of mysticism in its Eastern, Western and North American Indian forms. The method the Conference followed was somewhat unusual in that it aimed at a dialogue between the practising mystics and the scholars. What this book presents to the reader is not the outcome of the dialogue, but the personal statements and papers from which the dialogue began. Of course there is a degree to which the dialogue is already present, in that the papers of the scholars were written with the statements of the mystics in hand. Among some of the philosophers present, a set of more formal comments on each others presentations was recorded and these have been included.
This volume provides a general account of the philosophy of David Hume in a way that shows that he is, contrary to common belief, a highly systematic thinker whose thought and personality are closely related. it is also designed to assist the reader to make the most informed use of the rich resources of contemporary Hume scholarship.
The concerns of philosophy and of religion overlap to a considerable extent—each seeks, among other things, to develop an account of mankind's place in the universe. But their relationship has never been an easy one. Faith gives rise to philosophical puzzlement just as secular beliefs do, but it also generates special philosophical questions that secular beliefs do not. This engaging text encourages students and other readers to grapple with these special questions of faith, to look at how they relate to other issues in philosophy and in the empirical study of religion. Equally accurate and insightful in its treatment of historical authors such as Aquinas and Pascal as it is in treatment of such contemporaries as Plantinga and Alston, Reason and Religious Faith is the most up-to-date and balanced introduction to these issues available. It marks an advance over earlier surveys in its recognition of religious pluralism and the relevance of non-Christian religious views. It is an ideal introduction to the issues of religious epistemology for students of both religious studies and philosophy.
The Development of Ethics is a selective historical and critical study of moral philosophy in the Socratic tradition, with special attention to Aristotelian naturalism. It discusses the main topics of moral philosophy as they have developed historically, including: the human good, human nature, justice, friendship, and morality; the methods of moral inquiry; the virtues and their connexions; will, freedom, and responsibility; reason and emotion; relativism, subjectivism, and realism; the theological aspect of morality. This volume examines early modern moral philosophy from the sixteenth to the eighteenth century. Volume 3 will continue the story up to Rawls's Theory of Justice. The present volume begins with Suarez's interpretation of Scholastic moral philosophy, and examines seventeenth- and eighteenth- century responses to the Scholastic outlook, to see how far they constitute a distinctively different conception of moral philosophy. The treatments of natural law by Grotius, Hobbes, Cumberland, and Pufendorf are treated in some detail. Disputes about moral facts, moral judgments, and moral motivation, are traced through Cudworth, Clarke, Balguy, Hutcheson, Hume, Price, and Reid. Butler's defence of a naturalist account of morality is examined and compared with the Aristotelian and Scholastic views discussed in Volume 1. The volume ends with a survey of the persistence of voluntarism in English moral philosophy, and a brief discussion of the contrasts and connexions between Rousseau and earlier views on natural law. The emphasis of the book is not purely descriptive, narrative, or exegetical, but also philosophical. Irwin discusses the comparative merits of different views, the difficulties that they raise, and how some of the difficulties might be resolved. The book tries to present the leading moral philosophers of the past as participants in a rational discussion that is still being carried on, and tries to help the reader to participate in this discussion.
This book is a selective historical and critical study of moral philosophy in the Socratic tradition, with special attention to Aristotelian naturalism. It discusses the main topics of moral philosophy as they have developed historically, including: the human good, human nature, justice, friendship, and morality; the methods of moral inquiry; the virtues and their connexions; will, freedom, and responsibility; reason and emotion; relativism, subjectivism, and realism; thetheological aspect of morality. The first volume discusses ancient and mediaeval moral philosophy. The second volume examines early modern moral philosophy from the 16th to the 18th century. This third volume continues the story up to Rawls''s Theory of Justice. A comparison between the Kantian and the Aristotelian outlook is one central theme of the third volume. The chapters on Kant compare Kant both with his rationalist and empiricist predecessors and with the Aristotelian naturalist tradition. Reactions to Kant are traced through Hegel, Schopenhauer, Nietzsche, and Kierkegaard. Utilitarian and idealist approaches to Kantian and Aristotelian views are traced through Sidgwick, Bradley, and Green. Mill and Sidgwick provide a link between 18th-centuryrationalism and sentimentalism and the 20th-century debates in the metaphysics and epistemology of morality. These debates are explored in Moore, Ross, Stevenson, Hare, C.I. Lewis, Heidegger, and in some more recent meta-ethical discussion. This volume concludes with a discussion of Rawls, withspecial emphasis on a comparison of his position with utilitarianism, intuitionism, Kantianism, naturalism, and idealism. Since this book seeks to be not only descriptive and exegetical, but also philosophical, it discusses the comparative merits of different views, the difficulties that they raise, and how some of the difficulties might be resolved. It presents the leading moral philosophers of the past as participants in a rational discussion in which the contemporary reader can participate"--EBL.
Early textual source of the vast body of Dharmasastra literature of India on religion, law, and morality contain numerous statements that present or imply an undefined conception of punishment. Yet nowhere is this conception formally defined, as if knowledge of its nature and structure were generally known. In this “first-ever” attempt to provide a definition of the conception and to recover its ideational infrastructure, the author has drawn on these sources to reconstruct the theoretical backgrounds of its distinctive metaphysical, religious, juridical, social, and moral components. He shows that the conception is “the totality of correction principles, powers, agents, processes, and operations through which acts contrary to the Universal Order are counteracted and compensated.” The volume contains extensive documentation, a glossary of Sanskrit terms, a selected bibliography, and an index.
This book is a selective historical and critical study of moral philosophy in the Socratic tradition, with special attention to Aristotelian naturalism. It discusses the main topics of moral philosophy as they have developed historically, including: the human good, human nature, justice, friendship, and morality; the methods of moral inquiry; the virtues and their connexions; will, freedom, and responsibility; reason and emotion; relativism, subjectivism, and realism; the theological aspect of morality. The first volume discusses ancient and mediaeval moral philosophy. The second volume examines early modern moral philosophy from the 16th to the 18th century. This third volume continues the story up to Rawls's Theory of Justice. A comparison between the Kantian and the Aristotelian outlook is one central theme of the third volume. The chapters on Kant compare Kant both with his rationalist and empiricist predecessors and with the Aristotelian naturalist tradition. Reactions to Kant are traced through Hegel, Schopenhauer, Nietzsche, and Kierkegaard. Utilitarian and idealist approaches to Kantian and Aristotelian views are traced through Sidgwick, Bradley, and Green. Mill and Sidgwick provide a link between 18th-century rationalism and sentimentalism and the 20th-century debates in the metaphysics and epistemology of morality. These debates are explored in Moore, Ross, Stevenson, Hare, C.I. Lewis, Heidegger, and in some more recent meta-ethical discussion. This volume concludes with a discussion of Rawls, with special emphasis on a comparison of his position with utilitarianism, intuitionism, Kantianism, naturalism, and idealism. Since this book seeks to be not only descriptive and exegetical, but also philosophical, it discusses the comparative merits of different views, the difficulties that they raise, and how some of the difficulties might be resolved. It presents the leading moral philosophers of the past as participants in a rational discussion in which the contemporary reader can participate.
In September of 1976 a group of some fifty scholars and practising mystics gathered at the University of Calgary. The chief objective of the Conference was to ponder and assess the nature of mysticism in its Eastern, Western and North American Indian forms. The method the Conference followed was somewhat unusual in that it aimed at a dialogue between the practising mystics and the scholars. What this book presents to the reader is not the outcome of the dialogue, but the personal statements and papers from which the dialogue began. Of course there is a degree to which the dialogue is already present, in that the papers of the scholars were written with the statements of the mystics in hand. Among some of the philosophers present, a set of more formal comments on each others presentations was recorded and these have been included.
First Published in 1999. The purpose of this series is to provide a contemporary assessment and history of the-entire course of philosophical thought. Each book constitutes a detailed, critical introduction to the work of a philosopher of major influence and significance. Butler’s writings are not voluminous, and he does not offer us a philosophical system. But he is generally regarded as among the very finest English moralists, and although his reputation in this respect has declined, he was for a long time considered to be a great philosophical theologian. In the course of his work in these spheres, he also produces some classic arguments in the philosophy of mind and action.
Convinced that students of religion and theology as well as of philosophy are interested in the question, Penelhum (religious studies, U. of Calgary) sets out the intellectual difficulty that religious faith poses for people devoted to reason. After posing the problem fully and briefly reviewing the treatment of it by thinkers since before Aquinas, he discusses belief and the will, certainty and anxiety, rationality, and ambiguity. Paper edition (unseen), $15.95. Annotation copyright by Book News, Inc., Portland, OR
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