bluuebunny/crossref_metadata_2025 huggingface dataset:
HUMANIZACIÓN DE LA CRIANZA POR MUJERES ADULTAS RESPONSABLES DE ESCOLARES.
Authors: Sampayo Gladys del Carmen Álvarez , Celsa Marlen Aparicio , Assia María Isabel Oviedo , Guzmán Yolima Isabel Pérez , Bedoya Lina María Rivadeneira , Pereira Katherine Isabel Rocha
Published: March 2017

La crianza, conocida como la forma de educar y cuidar a los niños debe dirigirse a lograr la formación de un ser íntegro, mediante una crianza humanizada. Objetivo: se orientó a fomentar la humanización de la crianza de escolares por parte de las mujeres adultas utilizando estrategias educativas – participativas, para prevenir el maltrato infantil y favorecer el desarrollo de valores en la formación integral de los menores. Metodología: Estudio interventivo, cuasiexperimental. La muestra estuvo constituida por 22 mujeres adultas con escolares a cargo, de las comunas 1 y 2 de Sincelejo. Las variables principales fueron: Aspectos sociodemográficos y económicos, Normas culturales, Conocimientos y Actitudes acerca de la crianza humanizada. La recolección de la información se realizó mediante una guía de entrevista semiestructurada. Para el procesamiento de los resultados se utilizó el programa estadístico Microsoft Excel y su análisis se hizo basado en la estadística descriptiva, el análisis cualitativo de datos y una Prueba T. Resultados: Inicialmente se identificó que el 81% de las mujeres tenían conocimientos sobre crianza humanizada y el 70.7% una actitud favorable. Se desarrolló un Programa educativo partiendo de los conocimientos y actitudes previas. Posterior a la intervención se determinó que el 98.6% poseían conocimientos sobre el tema y el 97% tenían actitud favorable. Conclusión: El fomento de la crianza humanizada mediante el uso de estrategias educativas participativas influyó en el mejoramiento de los conocimientos y actitudes de las mujeres responsables de escolares, contribuyendo a prevenir el maltrato infantil y favorecer el desarrollo integral de los menores.
DESDE LA OBESIDAD HASTA LA HIPERTENSIÓN Y LA DIABETES MELLITUS TIPO 2: EL CONTINUO METABÓLICO CON DAÑO MULTIFUNCIONAL.
Authors: Salom Gustavo A. Márquez
Published: March 2017

Obesidad, hipertensión arterial, prediabetes y diabetes mellitus tipo 2 tienen, en la obesidad visceral, un comúndenominador de inicio y son expresiones de respuestas metabólicas y vasculares continuas. La predisposición genética y la epigenética marcarán la secuencia y tiempo de aparición de estas patologías, y el conector fundamental de esta cascada de eventos es la activación del sistema renina angiotensina aldosterona (SRAA). Los médicos deben conocer esta fisiopatología holística, para poder realizar un enfoque multidimensional, y prevenir primariamente el sobrepeso y secundariamente la obesidad en la población.
SOBRECARGA EMOCIONAL DEL CUIDADOR FAMILIAR DE NIÑOS CON TRASTORNO POR DÉFICIT DE ATENCIÓN E HIPERACTIVIDAD
Authors: Contreras Machado Adriana
Published: March 2017

Objetivo. Determinar la sobrecarga emocional de los cuidadores familiares de niños con Trastorno por Déficit de Atención e Hiperactividad (TDAH). Metodología. Estudio descriptivo, cuantitativo de corte transversal. Se encuestaron a 38 cuidadores familiares. La participación fue voluntaria, previo consentimiento informado. Los instrumentos aplicados fueron “Sobrecarga del Cuidador de Zarit”, que consta de 22 ítems, con cinco (5) alternativas de respuesta que van desde “nunca” hasta “siempre”, y una encuesta sociodemográfica. El programa estadístico utilizado en el procesamiento de la información fue Excel y el análisis se realizó a través de la estadística descriptiva. Resultados. La edad de los cuidadores osciló entre los 18 y 30 años (36.8%), el sexo predominante fue mujer (89.5%), el 50% pertenece al estrato socioeconómico 1, el 36.8% convive en unión libre, 42.1% terminó estudios de secundaria, y solo el 23.7% y el 10.5% alcanzó el nivel técnico y universitario respectivamente. El trabajo en el hogar prevaleció en un 68.4% al igual que el tiempo de cuidado de 6 a 10 años con un 47.4%. El nivel de sobrecarga intensa predominó en un 47.4% frente a un 34.2% que no presenta sobrecarga. Conclusiones. Los cuidadores de los niños con TDAH, en su mayoría son madres, las cuales trabajan en el hogar y cuidan a su hijo entre 19 y 20 horas al día con apoyo en esta labor. La sobrecarga emocional intensa imperó en estas cuidadoras, tienen un alto grado de compromiso con su familiar y sienten que deberían hacer más de lo que hacen por ellos. Palabras claves: Trastorno por Déficit de Atención con Hiperactividad. (TDAH), Estrés emocional.
ENFERMEDADES NEURODEGENERATIVAS Y CÁNCER: HIPÓTESIS DE SU RELACIÓN INVERSA EN EL ENVEJECIMIENTO
Authors: Vergara Dagobeth Edgar
Published: March 2017

En humanos, la senescencia y la apoptosis están asociadas con disminución de las células progenitoras, lo cual lleva a reducción de la capacidad de regeneración de los tejidos. La proteína p16 se considera un marcador de envejecimiento. En ausencia de p16 hay aumento de la regeneración tisular y mayor riesgo de desarrollar tumores. Resulta paradójico que la senescencia sea beneficiosa (supresora de tumor) y al mismo tiempo dañina (enfermedades asociadas al envejecimiento). Desde la década de los 90 se han venido realizando estudios para evaluar la relación inversa observada entre los pacientes con cáncer y pacientes con demencia por Enfermedad de Alzheimer. Hay muchos mecanismos moleculares propuestos que pudieran explicar la relación inversa entre enfermedades neurodegenerativas y el cáncer. El cáncer y la Enfermedad de Alzheimer pueden estar asociados con desregulaciones en las funciones de superposición a nivel celular. El desarrollo y progresión del cáncer se caracteriza por proliferación celular y resistencia a la apoptosis, opuesto a lo que se observa en los trastornos neurodegenerativos. Algunos autores temen que toda esta asociación encontrada entre cáncer y Enfermedad de Alzheimer sea producto de sesgos al momento de evaluar a dichos pacientes. Se necesita seguir realizando nuevas investigaciones para determinar cuáles mecanismos conectan molecularmente las enfermedades neurodegenerativas, como la Enfermedad de Alzheimer, y el cáncer. Se presenta una revisión actualizada de la literatura con respecto a los procesos moleculares que sustentan la relación inversa entre enfermedades neurodegenerativas y el cáncer.Palabras Claves: Enfermedades neurodegenerativas, cáncer, apoptosis, senescencia, neurogénesis.
HABILIDADES METALINGÜÍSTICAS DE TIPO FONOLÓGICO DE LOS NIÑOS EN EDAD PREESCOLAR DE DOS INSTITUCIONES EDUCATIVAS DEL SECTOR OFICIAL.
Authors: Quessep Ivon Patricia
Published: March 2017

Objetivo: El alcance de este estudio se centró en caracterizar las habilidades metalingüísticas de tipo fonológico de los niños en etapa preescolar pertenecientes a las instituciones educativas Concentración Simón Araujo, y Simón Araujo - Sede “El Progreso”. Materiales y métodos: El trabajo investigativo fue de tipo exploratorio – descriptivo de corte transversal. La muestra estuvo conformada por 21 estudiantes de los grados transición, cuyas edades oscilaban entre los 5 años y los 6 años dos meses, a quienes se les aplicó la Prueba destinada a Evaluar Habilidades Metalingüísticas de Tipo Fonológico (PHMF) de Díaz y Yakuba, adaptada por Montes. Resultados: se evidenció que los niños evaluados tienen mejores habilidades de conciencia silábica que fonémica y, al mismo tiempo, la tarea de segmentación silábica es la que más fácilmente ejecutan; siendo la tarea de síntesis de secuencias fonémica la más difícil de desarrollar. Conclusiones: El desarrollo de las habilidades metalingüísticas de tipo fonológico se presenta como una secuencia de niveles que comienzan con la adquisición de la habilidad para identificar y manipular las sílabas, y en etapas posteriores se desarrolla la comprensión de las unidades sonoras discretas que integran la palabra. Palabras claves: Habilidades metalingüísticas, Conciencia fonológica, Conciencia fonémica, Conciencia silábica.
The Rule of St. Benedict and Modern Liberal Authority
Authors: Zagzebski Linda
Published: March 2017

In this paper I examine the sixth century Rule of St. Benedict, and argue that the authority structure of Benedictine communities as described in that document satisfies well-known principles of authority defended by Joseph Raz. This should lead us to doubt the common assumption that pre-modern models of authority violate the modern ideal of the autonomy of the self. I suggest that what distinguishes modern liberal authority from Benedictine authority is not the principles that justify it, but rather the first order beliefs for the sake of which authority is sought by the individual, and the degree of trust between the authority and the subject.
Epistemological Foundations for Koons' Cosmological Argument?
Authors: Oppy Graham
Published: March 2017

Some people—including the present author—have proposed and defended alternative restricted causal principles that block Robert Koons’ ‘new’ cosmological argument without undermining the intuition that causation is very close to ubiquitous. In ‘Epistemological Foundations for the Cosmological Argument’, Koons argues that any restricted causal principles that are insufficient for the purposes of his cosmological argument cause epistemological collapse into general scepticism. In this paper I argue, against Koons, that there is no reason to suppose that my favourite restricted causal principle precipitates epistemological collapse into general scepticism. If we impose the same kinds of restrictions on causal epistemological principles and on principles of general causation, then we cannot be vulnerable to the kind of argument that Koons develops.
Cosmological Argument: A Pragmatic Defense
Authors: Sandsmark Evan , Megill Jason L.
Published: March 2017

We formulate a sort of “generic” Cosmological argument, i.e., a Cosmological argument that shares premises (e.g., “contingent, concretely existing entities have a cause”) with numerous versions of the argument. We then defend each of the premises by offering pragmatic arguments for them. We show that an endorsement of each premise will lead to an increase in expected utility; so in the absence of strong evidence that the premises are false, it is rational to endorse them. Therefore, it is rational to endorse the Cosmological argument, and so rational to endorse theism. We then consider possible objections.
Reconnecting the Philosophy of Religion and Engaged Religious Reasoning
Authors: Clooney Francis X.
Published: March 2017

It is no surprise that the philosophy of religion, the many disciplines counted within the study of religion and theology, and religion-specific studies, all have their own methods and interests, and often proceed necessarily as conversations among small groups of experts. But the intellectual cogency and credibility of such studies also entails a problematization of the boundaries that divide them. While disciplinary distinctions are necessary and valuable, a freer flow of ideas and questions across boundaries is to the benefit of all concerned. In particular, the philosophy of religion proceeds more fruitfully if, among its several dimensions, it is also intentionally comparative and interreligious, vulnerable to the questions raised by insiders to traditions, and open to the implications of ideas for religious practice.
Religious Diversity: A Philosophical Defense of Religious Inclusivism
Authors: Irlenborn Bernd
Published: March 2017

Faced by the challenge of religious plurality, most philosophers of religion view pluralism and exclusivism as the most accepted and fully developed positions. The third alternative, the model of inclusivism, held especially within the catholic tradition, has not received adequate attention in the debates in philosophy of religion, perhaps as it is based solely on theological grounds. In this essay I offer a philosophical defense of the position of religious inclusivism and give reasons why this position represents the most appropriate position in the face of conflicting religious truth claims.
Questioning Gödel's Ontological Proof: Is Truth Positive?
Authors: Damschen Gregor
Published: March 2017

In his “Ontological proof”, Kurt Gödel introduces the notion of a second-order value property, the positive property P. The second axiom of the proof states that for any property φ: If φ is positive, its negation is not positive, and vice versa. I put forward that this concept of positiveness leads into a paradox when we apply it to the following self-reflexive sentences: (A) The truth value of A is not positive; (B) The truth value of B is positive. Given axiom 2, sentences A and B paradoxically cannot be both true or both false, and it is also impossible that one of the sentences is true whereas the other is false.
Do the Results of Divine Action Have Preceding Causes?
Authors: Von Wachter Daniel
Published: March 2017

If God brings about an event in the universe, does it have a preceding cause? For example, if the universe began with the Big Bang and if God brought it about, did the Big Bang then have a preceding cause? The standard answer is: yes, it was caused by a divine willing. I propose an alternative view: God’s actions, unlike human actions, are not initiated by willings, undertakings, or volitions, but God brings about the intended event directly. Presenting a solution to the dilemma of free will I explain what ‘bringing about directly’ means and show that the question of what an action begins with is distinct from the question whether it is a basic action.
Traditional Christian Theism and Truthmaker Maximalism
Authors: Pawl Timothy
Published: March 2017

I argue that Traditional Christian Theism is inconsistent with the conjunction of Truthmaker Necessitation and Truthmaker Maximalism, the thesis that all truths have truthmakers. Though this original formulation requires extensive revision, the gist of the argument is as follows. Suppose for reductio Traditional Christian Theism and the sort of Truthmaker Theory that embraces Truthmaker Maximalism are both true. By Traditional Christian Theism, there is a world in which God, and only God, exists. There are no animals in such a world. Thus, it is true in such a world that there are no zebras. That there are no zebras must have a truthmaker, given Truthmaker Maximalism. God is the only existing object in such a world, and so God must be the truthmaker for this truth, given that it has a truthmaker. But truthmakers necessitate the truths they make true. So, for any world, at any time at which God exists, God makes that there are no zebras true. According to Traditional Christian Theism, God exists in our world. In our world, then, it is true: there are no zebras. But there are zebras. Contradiction! Thus, the conjunction of Traditional Christian Theism with Truthmaker Necessitation and Truthmaker Maximalism is inconsistent.
Pruss, Motivational Centrality, and Probabilities Attached to Possibility Premises in Modal Ontological Arguments
Authors: Oppy Graham
Published: March 2017

Pruss (2010) argues that consideration of the motivational centrality of Theistic belief in flourishing and intellectually sophisticated lives of significant length provides reason for thinking that Theistic belief is at least possibly true. But Theistic belief is belief in a necessarily existent God. So, according to Pruss, consideration of the motivational centrality of Theistic belief in flourishing and intellectually sophisticated lives of significant length provides reason for thinking that there is a necessarily existent God. Pruss’s gambit is the most interesting original move in the recent literature on modal ontological arguments and, on that account, deserves detailed analysis. In this paper, I aim to provide just such an analysis. Perhaps unsurprisingly, I argue for the conclusion that Pruss’s gambit should be declined.
Modified Gaunilo-Type Objections Against Modal Ontological Arguments
Authors: Chlastawa Daniel
Published: March 2017

Modal ontological arguments are often claimed to be immune to the «perfect island» objection of Gaunilo, because necessary existence does not apply to material, contingent things. But Gaunilo’s strategy can be reformulated: we can speak of non-contingent beings, like quasi-Gods or evil God. The paper is intended to show that we can construct ontological arguments for the existence of such beings, and that those arguments are equally plausible as theistic modal argument. This result does not show that this argument is fallacious, but it shows that it is dialectically ineffective as an argument for theism.
Birds, Frogs and Tintern Abbey: Humanism and Hubris
Authors: McGhee Michael
Published: March 2017

David E. Cooper proposes that the ‘mystery’ of ‘reality as it “anyway” is, independently of human perspective’ provides measure for the leading of our lives and thus avoids, on the one hand, the hubris of a humanism for which moral life is the product of the human will and has no warrant beyond it, and, on the other, a theism which appears to be at once too remote from and too close to the human world to provide any such warrant. The paper rejects the role this gives to ‘mystery’ and locates ‘warrant’ in a moral perspective that is not the product of will.
Survivalism, Corruptionism, and Mereology
Authors: Oderberg David S.
Published: March 2017

Corruptionism is the view that following physical death, the human being ceases to exist (until resurrection) but their soul persists in the afterlife. Survivalism holds that both the human being and their soul persist in the afterlife, as distinct entities, with the soul constituting the human. Each position has its defenders, most of whom appeal both to metaphysical considerations and to the authority of St Thomas Aquinas. Corruptionists claim that survivalism violates a basic principle of any plausible mereology, while survivalists tend to reject the principle, though without as much detail as one would like. In this paper I examine both the key exegetical issues and the mereological question, arguing (i) that Aquinas cannot be shown to have supported the principle in question, and (ii) that the principle should be rejected on independent grounds. If correct, some key planks in support of survivalism are established, with others to await further examination.
An Inconsistency in Craig's Defence of the Moral Argument
Authors: Wielenberg Erik J.
Published: March 2017

I argue that William Craig’s defence of the moral argument is internally inconsistent. In the course of defending the moral argument, Craig criticizes non-theistic moral realism on the grounds that it posits the existence of certain logically necessary connections but fails to provide an adequate account of why such connections hold. Another component of Craig’s defence of the moral argument is an endorsement of a particular version of the divine command theory (DCT). Craig’s version of DCT posits certain logically necessary connections but Craig fails to provide an adequate account of why these connections hold. Thus, Craig’s critique of non-theistic moral realism is at odds with his DCT. Since the critique and DCT are both essential elements of his defence of the moral argument, that defence is internally inconsistent.
Hedenius' Soteriological Argument from Evil
Authors: Kraal Anders
Published: March 2017

In this paper I explicate and assess a logical argument from evil put forth by the Swedish analytic philosopher Ingemar Hedenius in his book Tro och vetande (eng. Faith and Knowledge) (1949), by far the most famous and influential critique of Christianity in Swedish intellectual history. I seek to show that Hedenius’ argument is significantly different from, and indeed stronger than, the paradigmatic logical argument from evil in the analytic tradition, i.e. that of John Mackie (1955). Nevertheless, Hedenius’ argument is, I argue, ultimately unconvincing.
Molinism and Theological Compatibilism
Authors: Jäger Christoph
Published: March 2017

In a series of recent papers John martin Fischer argues that the so- called molinist solution to the problem of reconciling divine omniscience with human freedom does not offer such a solution at all. Instead, he maintains, molina simply presupposes theological compatibilism. However, Fischer construes the problem in terms of sempiternalist omniscience, whereas classical molinism adopts atemporalism. I argue that, moreover, an atemporalist reformulation of Fischer’s argument designed to show that molinism is not even consistent is unsuccessful as well, since it employs a transfer principle about causal inaccessibility that molina rightfully rejects.
First Causes: Divine and Human
Authors: Meixner Uwe
Published: March 2017

The paper analyzes the concept of a first cause, both for event causation and for agent causation. It turns out that one is rather ready to believe in the existence of first causes that are events, but not in the existence of first causes that are agents. The paper, however, develops and defends a complex argument to the conclusion that there is a first agent-cause. one version of that argument proves – not necessarily the existence of God – but still the existence of a godlike agent. Finally, the notion of a first agent-cause is employed for an analysis of freely willed human action.
Purposeful Explanation and Causal Gaps
Authors: Goetz Stewart
Published: March 2017

In this paper, I argue that a commitment to science and the methodo- logical commitment to causal closure do not require a rejection of the idea that the choices of souls explain the occurrence of certain events in the physical world. Stated slightly differently, I maintain that one can both affirm science and believe that souls causally interfere in the course of events in the physical world. Such an affirmation and belief are compatible. In short, science vis-à-vis the methodological principle of causal closure poses no problem for souls as explanatory agents.
Acquiring Universal Values through a Particular Tradition: A Perspective on Judaism and Modern Pluralism
Authors: Jacobs Jonathan
Published: March 2017

Religious traditions can be sources of values and attitudes supporting the liberal polity in ways that political theorizing and conceptions of public reason often fail to recognize. moreover, religious traditions can give support through the ways reason is crucial to their self-understanding. one understanding of Judaism is examined as an example. Also, the particularism of traditions can encourage commitment to universally valid values and ideals. reason’s role in Judaism and other religious traditions makes possible constructive interaction between those traditions and between religious and secular thought. exclusion of religiously grounded considerations from the discourse and deliberations of liberal polities can be counterproductively illiberal.
God and Evidence: A Cooperative Approach
Authors: Moser Paul K.
Published: March 2017

This article identifies intellectualism as the view that if we simply think hard enough about our evidence, we get an adequate answer to the question of whether God exists. The article argues against intellectualism, and offers a better alternative involving a kind of volitional evidentialism. If God is redemptive in virtue of seeking divine -human reconciliation, we should expect the evidence for God to be likewise redemptive. In that case, according to the article, the evidence for God would aim to draw the human will toward cooperation with God’s will. Accordingly, the available evidence for God would be volitionally sensitive in that one’s coming to possess it would depend on one’s volitional stance toward its source. The article identifies some implications for divine hiddenness, traditional natural theology, and the view that the evidence for God’s existence is akin to evidence for a scientific hypothesis.
An Analytic Theologian Stance on the Existence of God
Authors: Göcke Benedikt Paul
Published: March 2017

The existence of God is once again the focus of vivid philosophical discussion. From the point of view of analytic theology, however, people often talk past each other when they debate about the putative existence or non- existence of God. In the worst case, for instance, atheists deny the existence of a God, which no theists ever claimed to exist. In order to avoid confusions like this we need to be clear about the function of the term ‘God’ in its different contexts of use. In what follows, I distinguish between the functions of ‘God’ in philosophical contexts on the one hand and in theological contexts on the other in order to provide a schema, which helps to avoid confusion in the debate on the existence or non-existence of God.
New Puzzles about Divine Attributes
Authors: Mizrahi Moti
Published: March 2017

According to traditional Western theism, God is maximally great (or perfect). more explicitly, God is said to have the following divine attributes: omnipotence, omniscience, and omnibenevolence. In this paper, I present three puzzles about this conception of a maximally great (or perfect) being. The first puzzle about omniscience shows that this divine attribute is incoherent. The second puzzle about omnibenevolence and omnipotence shows that these divine attributes are logically incompatible. The third puzzle about perfect rationality and omnipotence shows that these divine attributes are logically incompatible.
God, Evil, and Alvin Plantinga on the Free-Will Defense
Authors: De Florio Ciro , Frigerio Aldo
Published: March 2017

In this paper we will give a critical account of Plantinga’s well-known argument to the effect that the existence of an omnipotent and morally perfect God is consistent with the actual presence of evil. After presenting Plantinga’s view, we critically discuss both the idea of divine knowledge of conditionals of freedom and the concept of transworld depravity. Then, we will sketch our own version of the Free-Will Defence, which maintains that moral evil depends on the misuse of human freedom. However, our argument does not hinge on problematic metaphysical assumptions, but depends only on a certain definition of a free act and a particular interpretation of divine omniscience.
The Private Language Argument and a Second-Person Approach to Mindreading
Authors: Johnson Joshua
Published: March 2017

I argue that if Wittgenstein’s Private language Argument is correct, then both Theory-Theory and Simulation Theory are inadequate accounts of how we come to know other minds since both theories assume the reality of a private language. Further, following the work of a number of philosophers and psychologists, I defend a ‘Second-Person Approach’ to mindreading according to which it is possible for us to be directly aware of at least some of the mental states of others. because it is not necessary to assume a private language within the Second-Person Approach, I argue that this account of social cognition is superior to Theory-Theory and Simulation Theory since it avoids the objections of the PlA.
The Second-Person Perspective in the Preface of Nicholas of Cusa's De Visione Dei
Authors: Hollingsworth Andrea
Published: March 2017

In De visione Dei’s preface, a multidimensional, embodied experience of the second-person perspective becomes the medium by which Nicholas of Cusa’s audience, the benedictine brothers of Tegernsee, receive answers to questions regarding whether and in what sense mystical theology’s divine term is an object of contemplation, and whether union with God is a matter of knowledge or love. The experience of joint attention that is described in this text is enigmatic (paradoxical, resisting objectification), dynamic (enactive, participatory), integrative (cognitive and affective), and transformative (self- creative). As such, it instantiates the coincidentia oppositorum and docta ignorantia which, for Cusa, alone can give rise to a vision of the infinite.
Living as if God exists: Looking for Common Ground in Times of Radical Pluralism
Authors: Jonkers Peter
Published: March 2017

This paper offers some comments on some metaphysical and epistemological claims of (critical) theological realism from the perspective of continental philosophy of religion, thereby taking the work of Soskice and Hick as paradigmatic for this kind of philosophical theology. The first comment regards the fact that theological realism considers religious and theological propositions as ways to depict or represent reality, and hence aims to bring them as much as possible in line with scientific ones. Some contemporary French philosophers (ricoeur, lévinas, and marion) criticize such a representing, depicting knowledge of God, because it encapsulates the divine reality in mundane, specifically scientific categories. eventually, theological realism runs the risk of annihilating God’s radical transcendence and reducing religion to an alternative scientific theory. The second comment tries to explore whether one can affirm God’s reality from a practical perspective, as a postulate of reason, and whether such an approach could serve as a common ground for religious and secular (practical) ways of life in times of radical pluralism. This comment begins by investigating the regulative character of Kant’s idea of God as the highest idea of reason, which not only orientates our theoretical enquiries, but also our moral actions. Although this idea is only a heuristic fiction for theoretical reason, God’s existence has to be affirmed on practical grounds, as a symbolic reality that gives orientation to people’s lives.
Constructing a Religious Worldview: Why Religious Antirealism is Still interesting
Authors: Schärtl Thomas
Published: March 2017

After a short overview of anti-realist positions within the philosophy of religion, the following paper argues in favour of a moderate version of religious anti-realism. especially the notions of ‘revelation’ and ‘religious experience’ seem to suggest that certain dichotomies (i.e. the fact/values dichotomy) that are typical for realism cannot be upheld consistently within philosophy of religion. However, the end of the paper shows a different route, which might overcome the realism/antirealism dichotomy as such.
Richard Swinburne's Concept of Religious Experience. An Analysis and Critique
Authors: Nickel Gregor , Schönecker Dieter
Published: March 2017

The so-called ‘argument from religious experience’ plays a prominent role in today’s analytical philosophy of religion. It is also of considerable importance to richard Swinburne’s apologetic project. However, rather than joining the polyphonic debate around this argument, the present paper examines the fundamental concept of religious experience. The upshot is that Swinburne neither develops a convincing concept of experience nor explains what makes a religious experience religious. The first section examines some problems resulting mainly from terminology, specifically Swinburne’s use of appear-words as success-verbs. While these problems might be resolved by a recurrence to the observer, the second and third part of our paper present problems not so easily resolved: namely, that Swinburne’s concept of experience as conscious mental events is too broad and inaccurate for its role in the argument given (Section 2); and that Swinburne does not even attempt to figure out which features of an experience, when present, turn an experience simpliciter into a distinctly religious experience (Section 3). Section 4, in conclusion, outlines possible reasons for this unusual and remarkable inaccuracy in conceptualisation.
Nested Modes, 'Qua' and the Incarnation
Authors: Pruss Alexander R.
Published: March 2017

A nested mode ontology allows one to make sense of apparently contradictory Christological claims such as that Christ knows everything and there are some things Christ does not know.
Divine Love and the Argument from Divine Hiddenness
Authors: Azadegan Ebrahim
Published: March 2017

This paper criticizes one of the premises of Schellenberg’s atheistic argument from divine hiddenness. This premise, which can be considered as the foundation of his proposed argument, is based on a specific interpretation of divine love as eros. In this paper I first categorize several concepts of divine love under two main categories, eros and agape; I then answer some main objections to the ascription of eros to God; and in the last part I show that neither on a reading of divine love as agape nor as eros can Schellenberg’s argument be construed as sound. My aim is to show that even if – contra Nygren for example – we accept that divine love can be interpreted as eros, Schellenberg’s argument still doesn’t work.
Inherence and Denomination in the Trinity
Authors: Thom Paul
Published: March 2017

The present paper describes an ‘ontological square’ mapping possible ways of combining the domains and converse domains of the relations of inherence and denomination. In the context of expounding and extending medieval appropriations of elements drawn from Aristotle’s Categories for theological purposes, the paper uses this square to examine different ways of defining Substance-terms and Accident-terms by reference to inherence and denomination within the constraints imposed by the doctrine of the Trinity. These different approaches are related to particular texts of thinkers including Bonaventure and Gilbert of Poitiers.
Hildegard of Bingen: A Feminist Ontology
Authors: Duran Jane
Published: March 2017

Two major lines of argument support the notion that Hildegard of Bingen’s metaphysics is peculiarly gynocentric. Contra the standard commentary on her work, the focus is not on the notion of viriditas; rather, the first line of argument presents a specific delineation of her ontology, demonstrating that it is a graded hierarchy of beings, many of which present feminine aspects of the divine, and all of which establish the metaphysical notion of interpenetrability. The second line of argument specifically contrasts her thought to that of Aquinas and Meister Eckhart, noting areas of similarity and difference. It is concluded that the visionary origins of Hildegard’s work may have to some extent precluded our understanding of it, and that her work merits consideration not only philosophically and theologically but from the standpoint of its early presentation of a gynocentric worldview.
Intentional Emotions and Knowledge about God
Authors: Düringer Eva-Maria
Published: March 2017

Some recent theories of emotion propose that emotions are perceptions of value laden situations and thus provide us with epistemic access to values. In this paper I take up Mark Wynn’s application of this theory to religious experience and try to argue that his McDowell-inspired account of intentional emotions leads to limitations for the justificatory force of religious experiences and to difficult questions about the metaphysical status of the object of religious experiences: if emotions and religious experiences are largely similar, then, just as emotions, religious experiences cannot justify beliefs about the existence of objects, but merely beliefs about certain qualities they might have. Also, if emotions and religious experiences are largely similar, then, just as the objects of emotions, the object of religious experience turns out to be essentially mind-dependent.
Communal and Institutional Trust: Authority in Religion and Politics
Authors: Coady C. A. J.
Published: March 2017

Linda Zagzebski’s book on epistemic authority is an impressive and stimulating treatment of an important topic. 1 I admire the way she manages to combine imagination, originality and argumentative control. Her work has the further considerable merit of bringing analytic thinking and abstract theory to bear upon areas of concrete human concern, such as the attitudes one should have towards moral and religious authority. The book is stimulating in a way good philosophy should be – provoking both disagreement and emulation. I agree with much of what she says, and have been instructed by it, but it will be of more interest and relevance here if I concentrate upon areas of disagreement. Perhaps they are better seen as areas, at least some of them, where her emphases suggest a position that seems to me untenable, but that she may not really intend. In that event, I will be happy to have provoked a clarification or the dispelling of my misunderstanding. My focus will be upon problems in her account of communal authority and autonomy, especially with respect to religious and political authority. Here my worry is that she places too much trust in trust and not enough in what I call selective mistrust.
Worst Friends or Best Enemies?
Authors: Pouivet Roger
Published: March 2017

This article examines the question of whether the atheist and the believer can understand each other, to the point of being friends intellectually. The answer is no. The atheist and the believer can be best enemies, but their epistemic disagreement is definitely radical. For it is not a disagreement on religious belief itself, but about what allows the believer to believe. The article examines some aspects of John Greco’s concept of ‘friendly theism’, the discussion of conciliationism and anti-conciliatonism, and the epistemic role of the Holy Spirit.
Can Atheism Be Epistemically Responsible When So Many People Believe in God?
Authors: Réhault Sébasten
Published: March 2017

Nowadays the argument for the existence of God based on the common consent of mankind is taken to be so bad that contemporary atheists do not even bother to mention it. And it seems very few theists think that the argument is worth defending. In this paper I shall argue to the contrary: not only is the argument better than usually thought, but widespread belief in God constitutes a prima facie defeater for every reasonable atheist.
An Atheistic Argument from Ugliness
Authors: Aikin Scott F. , Jones Nicholaos
Published: March 2017

The theistic argument from beauty has what we call an ‘evil twin’, the argument from ugliness. The argument yields either what we call ‘atheist win’, or, when faced with aesthetic theodicies, ‘agnostic tie’ with the argument from beauty.
Augustine's Paradigm 'ab exterioribus ad interiora, ab inferioribus ad superiora' in the Western and Eastern Christian Mysticism
Authors: Fokin Alexey
Published: March 2017

I argue that St. Augustine of Hippo was the first in the history of Christian spirituality who expressed a key tendency of Christian mysticism, which implies a gradual intellectual ascent of the human soul to God, consisting of the three main stages: external, internal, and supernal. In this ascent a Christian mystic proceeds from the knowledge of external beings to self-knowledge (from outward to inward), and from his inner self to direct mystical contemplation of God (from inward to higher). Similar doctrines may be found in the writings of the Greek Fathers (Great Cappadocians, Dionysius the Areopagite, Maximus the Confessor, etc.). Although there are many similarities in the overall doctrine and in particular details between them, it does not imply the direct impact of Augustine’s theological thought on the Greek Fathers but rather the influence of the Neoplatonic philosophy on both Western and Eastern Christianity, in particular, of Plotinus’ theory of intellectual cognition.
The Divine Liturgy as Mystical Experience
Authors: Bradshaw David
Published: March 2017

Most characterizations of mystical experience emphasize its private, esoteric, and non-sensory nature. Such an understanding is far removed from the original meaning of the term mystikos. For the ancient Greeks, the ‘mystical’ was that which led participants into the awareness of a higher reality, as in the initiatory rites of the ancient mystery cults. This usage was taken over by the early Church, which similarly designated the Christian sacraments and their rites as ‘mystical’ because they draw participants into a higher level of reality. I argue that the Divine Liturgy is a form of ‘mystical experience’ in this sense, and that philosophers have missed a great deal by excluding such communal acts from the scope of mystical experience.
Evolutions of the Mystical Conception of Religion in the Russian Academic Theology of the Nineteenth Century and Today's Challenges
Authors: Shokhin Vladimir
Published: March 2017

The Russian academic theological tradition, scarcely known to the West, was the only milieu wherein the development of philosophy of religion in the pre-revolutionary Russia was under way. Philosophical investigation of the phenomenon of religion was being elaborated in the apologetic context, i.e. in critical analysis of non-theistic conceptions of the origin and essence of religion, and the figure of Friedrich Schleiermacher, with his reduction of religion firstly to cosmic feelings and later to the feeling of the ontological dependence, occupied an invariable place in this analysis. The paper deals with critical comments on Schleiermacher’s Speeches on Religion and Christian Faith made by Victor Kudryavtsev-Platonov and his followers, which are being parsed in turn, as well as with historical links of the later Schleiermacher with phenomenology of religion and typological affinities of the earlier Schleiermacher with the theology of religious pluralism.
Chance in a Created World: How to Avoid Common Misunderstandings about Divine Action
Authors: Jaeger Lydia
Published: March 2017

In the article ‘Against Physicalism-plus-God: How Creation Accounts for Divine Action in the World’ (Jaeger 2012a), I defined a framework which allows us to make some progress in our understanding of how God acts in the world. In the present article, I apply this framework to the specific question of chance events. I show that chance does not provide an explanation for special divine action. Nevertheless, chance does not hamper God’s ability to act in the world, and creation provides a framework for the understanding of chance, which is akin to what we see in modern science.
God's Action in History
Authors: Von Stosch Klaus
Published: March 2017

The explication of the Christian hope of resurrection requires Christianity to spell out the way in which God actually deals in the world. Only if we succeed, with regard to past, present, and future, in making the talk of God’s special action in history plausible, are we able to reasonably assert essential Christian beliefs. Yet due to past horrors, present ongoing suffering, and a future that promises of little else, it is precisely this talk that has become doubtful. This article tries to describe God’s action as a process enabling freedom and love in order to develop a theodicy-sensitive speech about God’s action.
The Open Future, Free Will and Divine Assurance: Responding to Three Common Objections to the Open View
Authors: Boyd Gregory
Published: March 2017

In this essay I respond to three of the most forceful objections to the open view of the future. It is argued that a) open view advocates must deny bivalence; b) the open view offers no theodicy advantages over classical theism; and c) the open view can’t assure believers that God can work all things to the better (Rom. 8:28). I argue that the first objection is premised on an inadequate assessment of future tensed propositions, the second is rooted in an inadequate assessment of free will, and the third is grounded in an inadequate assessment of God’s intelligence.
The Power of God and Miracles
Authors: Gasser Georg , Quitterer Josef
Published: March 2017

In this paper we explicate the notion of a miracle and highlight a suitable ontological framework for it. Our proposal draws on insights from Aquinas’s discussion of miracles and from the modern ontology of powers. We argue that each substance possesses a characteristic set of natural powers and dispositions which are operative or become manifest in the right circumstances. In a miracle divine intervention activates the fundamental disposition inherent in each creature to be responsive to God’s call. Thus, a miracle brings something about which a substance’s set of natural powers and dispositions could not bring about by itself.
Hesitations About Special Divine Action: Reflections on Some Scientific, Cultural and Theological Concerns
Authors: McGrath Alister E.
Published: March 2017

The new interest in special divine action has led to a close reading of the great debates and discussions of the early modern period in an attempt to understand contemporary resistance to the notion of divine action, and to develop strategies for reaffirming the notion in a refined manner. Although continuing engagement with and evaluation of the Humean legacy on miracles and divine action will be of central importance to this programme of review, there are other issues that also need to be addressed. In this article I identify some of the factors that have caused or continue to cause difficulties for the articulation of a concept of special divine action and I suggest how they might be engaged.
Inverse Correlation: Comparative Philosophy in an Upside Down World
Authors: Unno Mark T.
Published: March 2017

Kitarō Nishida introduces the concept of “inverse correlation” (Jp. gyakutaiō 逆対応) in his final work, The Logic of Place and the Religious Worldview, which he uses to illuminate the relation between finite and infinite, human and divine/buddha, such that the greater the realization of human limitation and finitude, the greater that of the limitless, infinite divine or buddhahood. This essay explores the applicability of the logic and rhetoric of inverse correlation in the cases of the early Daoist Zhuangzi, medieval Japanese Buddhist Shinran, and modern Protestant Christian Kierkegaard, as well as broader ramifications for contemporary philosophy of religion.
Confucianism, Buddhism, and Virtue Ethics
Authors: Cokelet Bradford
Published: March 2017

Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? How can such comparisons shed light on the unique aspects of Confucian and Buddhist views? Oriented by these questions, this essay tackles three tasks: provides a historically grounded framework for distinguishing western ethical theories, identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and critiques Lee Ming-huei’s claim that Confucianism is closer to Kantianism than virtue ethics and Charles Goodman’s claim that Buddhism is closer to Consequentialism than Virtue Ethics.
A Critique of and Alternative to Nancey Murphy's Christian Physicalism
Authors: Moreland J. P.
Published: March 2017

For some time now, Nancey Murphy has been a major voice on behalf of a certain form of Christian physicalism. This is a part of her project of reconciling science with Christian faith. In what follows, I shall state and criticize the three central components of her Christian physicalism, followed by a presentation of a dualist alternative along with a clarification of its advantages over Murphy-style physicalism.
Augustine's Use of the KK-Thesis in The City of God, Book 11
Authors: Andersson Joshua
Published: March 2017

It seems odd that in such a densely theological text that Augustine would bring up something like the KK-thesis, which is so epistemological. Yet, as one progresses through the book it does begin to make sense. In this paper, I aim to try to come to some understanding of how and why Augustine uses something like the KK-thesis in Book 11 of The City of God. The paper will progress in the following way: First, I discuss Jaakko Hintikka’s work on the KK- thesis in order to have a clear idea of what the KK-thesis is, and some associated problems with it. Next, since Augustine most explicitly deals with the KK-thesis in De Trinitate, with the help of Gareth Matthews work, I discuss Augustine’s use of the KK-thesis there. Finally, I return to The City of God, in order come to an understanding of Augustine’s use of the KK-thesis there.