By Charles Taliaferro, Paul Draper, Philip L. Quinn
In eighty five new and up-to-date essays, this complete quantity presents an authoritative consultant to the philosophy of religion.
- Includes contributions from proven philosophers and emerging stars
- 22 new entries have now been additional, and all fabric from the former variation has been up to date and reorganized
- Broad insurance spans the components of global religions, theism, atheism, , the matter of evil, technological know-how and faith, and ethics
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Extra resources for A Companion to Philosophy of Religion
Example text
We can view daos creating and sustaining “things” as blending this idealism with the commonsense view that a natural “guide” nurtures and develops things. 26 chinese confucianism and daoism Both explanations of “things” would fail if they relied on the claim that Daoists ground their religion on a mystical experience (see Chapter 48, Religious Experience). Further, there is almost no evidence of a concept of “experience” (which typically informs a mind/body distinction), let alone of any clear reference to such experiences in the texts.
Any cultivation presupposes a distinction between a sage’s and a fool’s heart. Some hearts must be naturally “bad” or out of tune with the universe and require calibration. In that case, one must abandon the intuitive criterion of action in favor of some (probably controversial) moral theory that grades “natural” hearts and dictates how to cultivate ordinary hearts. The Buddhist inspired Neo-Confucian metaphysics takes a dualistic form – li (principle) and qi (matter-force). Mencius’ optimism translates to the slogan that there is no 28 chinese confucianism and daoism qi without li.
Being and non-being) are conventionally “carved out” for practical purposes by our guiding discourse. We can view daos creating and sustaining “things” as blending this idealism with the commonsense view that a natural “guide” nurtures and develops things. 26 chinese confucianism and daoism Both explanations of “things” would fail if they relied on the claim that Daoists ground their religion on a mystical experience (see Chapter 48, Religious Experience). Further, there is almost no evidence of a concept of “experience” (which typically informs a mind/body distinction), let alone of any clear reference to such experiences in the texts.