Search Results (271)

In the current era, when civilizations are in constant conflict and humankind is facing a series of serious existential crises, there is an urgent need for universal love to unite humankind. As models of world religions, Christianity and Buddhism provide rich intellectual resources for the construction of such universal love. Regarding Thomistic Christianity, its philosophy of friendship has gradually achieved a dual transformation from virtue-oriented to love-oriented, and from God-centered to human-centered. In the case of Mahayana Buddhism, its philosophy of friendship has evolved with the “Humanistic Buddhism” movement, increasingly demonstrating a compassionate spirit of saving the world. By comparing Thomistic Christianity with Mahayana Buddhism, we can see that although they exhibit different models of friendship, their main developmental trends are consistent. Both are committed to demonstrating a human-centered model of friendship, both emphasize the value of self-reduction in friendship, and both demonstrate the unique and irreplaceable role of religion in friendship. The goal of the philosophy of friendship is universal love and harmonious development of civilizations, while its future development depends on the joint efforts of contemporary religious scholars and philosophers. Full article

In the present article we propose to analyse the link between Greek religion and philosophical concepts of the human condition as a problem of reconciling determinism and at the same time free will, with its existential and moral implications. This issue has remained a matter of revision and discussion throughout the ages and latitudes within philosophy, but also in the literature, where through myths, these questions reappear, although in very different historical and religious contexts. We propose to approach these themes through the myth of Oedipus, immortalised by Sophocles in his tragedy Oedipus Rex, which Jean Cocteau, in the tragic interwar period, rereads and resemanticises, but without losing the essential question of whether there is an insurmountable destiny that imposes itself on free will. Full article

The work Xingli zhenquan tigang (Sing lii jen ciyan bithei hešen) was written in Chinese and Manchu by the French Jesuit Alexandre de la Charme (1695–1767) and published in Beijing in 1753. The first two sections of this paper provide an introduction to de la Charme’s work biography and to further textual and historical contexts, explore the peculiarities of the subsequent early German reception of the work almost 90 years later, and introduce the content from an overview perspective. The third section explores the most essential contents of Book 1 (of 3) of the Manchu version. The investigation is based on Hans Conon von der Gabelentz’s (1807–1874) German translation from 1840. Camouflaged as a Confucian educational dialogue, and by blurring his true identity in his publication, de la Charme criticizes Neo-Confucian positions from an implicitly Cartesian and hidden Christian perspective, tacitly blending Cartesian views with traditional Chinese concepts. In addition, he alludes to Manchu shamanic views in the same regard. De la Charme’s assimilating rhetoric “triangulation” of three different cultural and linguistic horizons of thought and spirituality proves that later Jesuit scholarship reached out into the inherent ethnic and spiritual diversity of the Qing intellectual and political elites. Hidden allusions to Descartes’s dualistic concepts of res cogitans and res extensa implicitly anticipate the beginnings of China’s intellectual modernization period one and a half centuries later. This work also provides an example of how the exchange of intellectual and religious elements persisted despite the Rites Controversy and demonstrates how the fading Jesuit mission influenced early German sinology. I believe that this previously underexplored work is significant in both systematic and historical respects. It is particularly relevant in the context of current comparative research fields, as well as transcultural and interreligious intellectual dialogue in East Asia and around the world. Full article

When Wittgenstein (2009, § 116) writes that “[w]hat we do is to bring words back from their metaphysical to their everyday use”, many will presumably read this is an anti-religious statement. According to the everyday use of the word “metaphysical”, religion is metaphysical, one would then argue. However, the target of Wittgensteinian investigations is language “on holiday” (2009, § 38), that is, when language does not do any job. This explains why Wittgenstein can claim that philosophy “leaves everything as it is” (2009, § 124): removing “a wheel that can be turned though nothing else moves with it” means removing something that is “not part of the mechanism” and therefore does not change the mechanism (2009, § 271). In other words, “metaphysics” does here not stand for a specific subject matter, such as religion. But what does it mean that something is “not part of the mechanism”? How does one show that something is not? Is it possible that religion is an instance of language on holiday? These questions are far more complex than they may seem at first, and the answer to the last question is not a general one—ultimately, it has to be answered in the first person. How do these difficulties manifest themselves? After a methodological discussion of the above points (sec. 1), two sections (2–3) discuss two examples of contexts in which these difficulties come into view. The discussions of these two examples thus aim to clarify what the distinction between the metaphysical and the non-metaphysical amounts to in two specific cases. In particular, the difference between a relation to a belief and to a person is highlighted. Paying attention to this difference is one way of getting out of the difficult constellation of religious belief and metaphysics. Full article

The paper offers a reinterpretation of Wittgenstein’s 1938 lecture on religious belief and challenges a prominent view that it commits Wittgenstein to a form of non-cognitivism and/or that it reflects a lack of understanding of religious practices. It further argues that the lecture is not in tension with Wittgenstein’s later views on the nature of philosophy. Full article

This paper explores striking philosophical parallels between Karl Christian Friedrich Krause’s 19th-century articulation of panentheism and the much earlier non-dual Śaiva philosophy of the Pratyabhijñā school in Kashmir. While Krause is widely credited with coining the term panentheism, models of divine immanence and transcendence akin to panentheism are already present in the Pratyabhijñā tradition. Through comparative analysis, the study identifies key convergences between these two systems in their metaphysics of ultimate reality, their accounts of liberation through knowledge, the role of the teacher in the liberative process, their views on the purpose of creation and their respective treatments of evil. The paper concludes by examining significant points of divergence, shedding light on the distinctive trajectories and theological commitments of each tradition. Full article

This paper explores how the interpretations of the phrase “tian you qi zhong 天誘其衷” in the Zuozhuan 左傳 (The Zuo Commentary) have changed over time. These changes reflect early Confucian perspectives on the relationship between Heaven and humanity. By examining the polysemous terms (you 誘 and zhong 衷) and by comparing transmitted texts with excavated manuscripts (e.g., Guodian 郭店, Shangbo 上博, and Tsinghua corpora), the paper demonstrates a vital dilemma in early Chinese philosophy: whether Heaven endows moral qualities or simply awakens the innate dispositions of human beings. The paper traces the moralization of tian 天 (Heaven) from the Shang 商 dynasty’s theocentric worldview to the Zhou’s 周 focus on ethical responsibility, showing how the Zuozhuan bridges archaic religious beliefs and emerging Confucian humanism. Traditional commentaries read tian you qi zhong as Heaven “bestowing goodness” or “guiding moral intention,” while the manuscript evidence suggests that the phrase actually meant Heaven “descending its heart or will” to attune human affairs to the cosmos. Han exegetes redefined the term you as pedagogical guidance due to Confucianism’s growing emphasis on self-cultivation. By contextualizing the phrase at a larger backdrop of discussions of the Mandate of Heaven (tianming 天命) and moral cultivation, the study contends that early Confucians transformed tian from a deity figure to a moral principle dwelling in the human capacity, integrating religious reverence and ethical emancipation. This interdisciplinary approach studies ongoing scholarly discussions on the interrelationship between religion, ethics, and philosophy in early China. Full article

This paper addresses the longstanding tension between reason and revelation in Islamic religious epistemology, with a focus on the thought of Ibn Taymiyyah (d. 728/1328). It aims to reassess his critique of philosophical theology (falsafa and kalām) and explore his constructive alternative to rationalist metaphysics. The study adopts a descriptive–analytical methodology, combining close textual reading of Darʾ Taʿāruḍ al-ʿAql wa al-Naql and Naqd al-Manṭiq with conceptual analysis informed by contemporary religious epistemology and philosophy of religion. The findings reveal that Ibn Taymiyyah advances a triadic epistemological model centered on revelation (naql), reason (ʿaql), and innate disposition (fiṭrah). He refutes the autonomy of reason, redefines logic as a tool rather than a judge, and repositions fiṭrah as an intuitive foundation for belief. His approach emphasizes the harmony of sound reason with authentic revelation and challenges the epistemic assumptions of speculative theology. By presenting a comparative table of rationalist and Taymiyyan epistemologies, the study demonstrates how Ibn Taymiyyah’s framework anticipates key themes in Reformed Epistemology and the cognitive science of religion. The conclusions suggest that his vision offers a coherent, theocentric paradigm for religious knowledge that is highly relevant to the contemporary philosophy of religion and Islamic theology. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

This paper is an attempt to reflect upon the hidden or mysterious logic of love as an ontological and panexperiential phenomenon. In our attempt, we are crossing the fields of philosophy, spirituality, and contemporary research in psi phenomena (also known as paranormal phenomena) and investigating some historical conditions of margins and disputes between the disciplines based on David Ray Griffin’s work, Parapsychology, Philosophy, and Spirituality. In the main part of this paper, we present the aesthetic theory of force by Christoph Menke and follow his rich analyses on the hidden, obscure layers of the soul. Based on these analyses, we present our own thesis on agapeology as being related both to psi phenomena and aesthetic phenomena. Throughout the history of religion and Western science, magical and miraculous events were too often relegated to the domain of faith or superstition and dismissed almost entirely. In the final parts of this paper, we aim to show that using the approaches of synchronicity (C.G. Jung) and ontology of the ground (F.W.J., Schelling) and acknowledging the phenomena known as quantum entanglement (C. Keller), we can postulate an underlying nexus, providing us with an access to the agapeistic effects of what we idiosyncratically call the phenomenon of dark love. Full article

Ludwig Wittgenstein kept a box file titled “Nonsense Collection” that is now archived in the Research Institute Brenner-Archiv. Several items in this collection concern both science and religion (or spiritualism). Although Wittgenstein may have thought of them as jokes, these items do reflect his thoughts on the relationship between science and religion. In this paper, three items from the Nonsense Collection that touch both science and religion are presented. It will discuss first why these items are nonsensical by applying interpretation of the concept of nonsense given by McGuinness. Then it will take up different ideas of Wittgensteinian philosophy of religion proposed by Pichler, Schönbaumsfeld, Somavilla, and Sunday Grève; it shows that the items presented in this paper would also be nonsensical, according to this kind of philosophy of religion. It concludes with historical and modern cases that also show dysfunctional relationships between science and religion and that these cases may have found their way into the Nonsense Collection. Full article

What does it mean for a culture to include, or exclude, ancestors as active members? How do Indigenous cultures and traditions cast light on the role of ancestors? Those are the central questions in this article. It begins by offering a general account of the role of ancestors in Indigenous cultures and traditions. These general comments contextualize specific engagement with the work of the novelist and essayist Leslie Marmon Silko (a Laguna Pueblo author) and also with the philosopher Kyle Whyte (a Potawatomi author). Having acquired from Silko and Whyte a sense for the active, intergenerational role played by ancestors in Indigenous cultures, the article then addresses the place of ancestors in Euro-American cultures and traditions, noting that due to particular forms of Christianity and secularism, Euro-American scholars and popular culture more generally tend to discount the role of ancestors. Yet, the work of Silko and others lend sight to see traces of ancestors in Euro-American cultures. Finally, the article returns to the question: What difference might it make to include or exclude ancestors in Euro-American communities and democracy? The approach in this article is transdisciplinary, drawing from the fields of religious studies (specifically its subfield, philosophy of religion and ethics), Indigenous studies, anthropology, political theory, and literary criticism. Full article

Many new psychedelic religious organizations have recently emerged in the United States. These psychedelic churches operate in a legal gray area, which provides job opportunities not just for lawyers but also for philosophers of religion. To gain legal permission to use psychedelics, these churches need philosophically well-developed doctrines. Philosophers of religion can help develop these psychedelic doctrines. Looking at the law from a philosophical perspective, I derive six criteria which these psychedelic doctrines should satisfy. As an illustration, I show how a modernized Platonism can satisfy these criteria. Just as bioethicists can help in the practice of medicine, so philosophers of religion can help with the legal proceedings of new psychedelic churches. Full article

In the spirit of global governance, Karl Christian Friedrich Krause saw the Masonic Brotherhood as the first historical seed for the realization of a global, participatory, Human League; to establish and maintain a state of true humanity. And he saw the most excellent sign of this connection between Freemasonry and cosmopolitan civil society in the allegory of the “Great General Lodge”. However, in order to be able to do justice to its historical task of establishing the Human League, according to Krause, Freemasonry needs to reform itself according to its original ideal, overcome its pupal stage caused by the caterpillar status of medieval construction huts, and grow into a butterfly. Full article

We can understand Platonism as both a storehouse of resources that can be drawn upon and a living philosophy capable of helping us address the present-day environmental crisis, one of humanity’s most important and pressing challenges. Platonism appears in the collected papers here in philosophical, theological, scientific, and literary contexts, demonstrating both its versatility and its capacity. One of the aims of promoting this avenue of research is to both explore and challenge the traditional characterisations and critiques of the Platonic tradition in relation to nature and ecology. This Special Issue demonstrates how Platonism can serve as a resource for addressing the environmental crisis in a present-day context. Collectively, the wide range of contributions allow us to begin to tackle the task of showing how a Platonically orientated metaphysics can provide an integrative and sustainable framework for conceptualising nature and the place of humans within it, particularly by offering an alternative to subject-centred epistemologies. Full article