bluuebunny/crossref_metadata_2025_split huggingface dataset:
Nielsen and Penelhum an agents outside space
Authors: Farlow-King John 
Published: October 2008

‘For the inference involved in our knowledge of other minds is not, after all, an inference to them as bodily existences…’ (H. D. Lewis)In his recent and typically thought-provoking paper, ‘On the Rationality of Radical Theological Non-Naturalism’, Kai Nielsen attacks those who, like Terence Penelhum, believe that ‘there is no good reason to think that we could not, with a little ingenuity, think up some non-theistic statements which would serve, if true, to put some theistic conclusions beyond reason-able doubt’.
The relationship between English and German ways of doing philosophy of religion
Authors: Jeffner Anders 
Published: October 2008

From time to time one comes across pronouncements about the difference between English and German philosophy of religion. Such statements often sound plausible enough, but in my experience they will not stand up to any very close inspection. Let me, anyway, take an example of a general pronouncement regarding the relationship between German and English philosophy, a pronouncement which the author applies particularly to philosophy of religion. In The Varieties of Religious Experience, William James states:The Continental schools of philosophy have too often overlooked the fact that man's thinking is organically connected with his conduct.
The Rationality of Belief in God
Authors: DePaul Michael R. 
Published: October 2008

In the introduction to his account of the debate concerning religion between Cleanthes, Philo and Demea, Pamphilus remarks that ‘reasonable men may be allowed to differ where no one can reasonably be positive’. Pamphilus goes on to suggest that natural theology is an area that abounds with issues about which ‘no one can reasonably be positive’. Assuming that the beliefs of reasonable men are themselves reasonable, Pamphilus can be interpreted as holding that(P) If no one is reasonably positive that the proposition p is true or that it is false, a man might reasonably believe that p or might reasonably believe that not p.
Divine Omniprescience and Literary Creativity: Has La Croix shown their incompatibility?
Authors: Gregory Donald R. 
Published: October 2008

It has recently been suggested by Richard R. La Croix that there is a logical incompatibility between the doctrine of divine omniprescience — the notion that God knows what will happen in the future — and the commonly held belief that literary authors are creative with respect to the compositions they produce. This suggestion is, I take it, part of the overall claim that God's omniscience rules out human free choices, since if what one does is known before one does it, then one can hardly be said to have chosen it. I will not, however, be concerned with this general controversy in the present paper, but rather with the specific one regarding literary creativity and divine omniprescience. La Croix defends this claim by defining literary creativity as follows:literary authorship is creative in the sense that by means of his composing activity an author is an agent who brings about the existence of some thing (e.g. a play, a poem, a novel, etc.) which did not exist prior to the composing activity of that agent and which would not exist without the composing activity of that agent or some similar agent.
Kierkegaard: First Existentialist or Last Kantian?
Authors: Friedman R. Z. 
Published: October 2008

Kierkegaard's leap of faith is one of the most thoroughly explored topics in modern philosophy. What can yet another inquiry into this notion hope to achieve? A number of significant things, I think, of both historical and systematic value.The main contention of this paper is that the leap of faith, often associated with the emergence of existentialism, is Kierkegaard's response to a problem which is essentially Kantian in origin and structure. Kierkegaard wants to accomodate both the Kantian interpretation of morality as rational command and Kant's insistence on morality as the sole point of access to religion, while rejecting the Kantian moralization of religion and rationalization of faith. The leap of faith is not, as existentialism would have it, an absolute beginning in philosophy or in individual reflection but a transition from morality to religion within an essentially Kantian context.
On Unobservability and Detectability
Authors: Digby Thomas 
Published: October 2008

Surely the greatest possible accomplishment for a religious epistemologist would be to show how God's existence might be empirically verified. The most obvious, although certainly not unproblematic, approach to this task is to claim that perceptual evidence is available from which God's existence can be inferred. The only apparent alternative, direct sense perception of God, is ruled out by God's essential unobservability, which is implied by his essential incorporeality. But Robert Oakes, in his essay, ‘Religious Experience, Sense-perception and God's Essential Unobservability’ (Religious Studies, vol. 17, pp. 357–67), boldly suggests a third alternative. God's unobservability may preclude his being perceived directly through the senses, but there are still logically possible, Oakes says, ‘sensory detections of God's presence’ (358). To illustrate, he gives the following quote from William Barclay's The Mind of St Paul:A great artist tells us that it was his father who taught him to see and to love beauty. His father used to take him out in the evening time…One evening there was a sunset of surpassing majesty and splendour, and at the sight of it his father stood up, removed his cap and looked at the splendour of the dying sun, and said: ‘My son, it is God.’
For Whom Emptiness Prevails: An Analysis of the Religious Implications of Nāgārjuna's Vigrahavyāvartanī 70
Authors: Jackson Roger 
Published: October 2008

He who has seen everything empty itself is close to knowing what everything is filled with. (Antonio Porchia)Emptiness (Śūnyatā) is probably the most important philosophical and religious concept of Mahayana Buddhism. Its precise meaning has been explained differently by different schools and in different Buddhist cultures, but almost all Mahāyāna Buddhists would agree with the following characterization: Philosophically, emptiness is the term that describes the ultimate mode of existence of all phenomena, namely, as naturally ‘empty’ of enduring substance, or self-existence (svabhāva): rather than being independently self-originated, phenomena are dependently originated (ptatītya samutpāda) from causes and conditions. Emptiness, thus, explains how it is that phenomena change and interact as they do, how it is that the world goes on as it does. Religiously, emptiness is the single principle whose direct comprehension is the basis of liberation from samsāra, and ignorance of which, embodied in self-gasping (ātmagraha) is the basis of continued rebirth – hence suffering – in samsāra.
The Appropriation of Wittgenstein's Work By Philosophers of Religion: Towards A Re–Evaluation and an End
Authors: Incandela Joseph M. 
Published: October 2008

There is no more light in a genius than in any other honest man – but he has a particular kind of lens to concentrate this light into a burning point (Ludwig Wittgenstein,Vermischte Bemerkungen).The hell–fire of life consumes only the select among men. The rest stand in front of it, warming their hands (Erich Heller, ‘Ludwig Wittgenstein: Unphilosophical Notes’).
The Unknowability of God in Al-Ghazali
Authors: Burrell David B. 
Published: October 2008

The main lines of this exploration are quite simply drawn. That the God whom Jews, Christians, and Muslims worship outstrips our capacities for characterization, and hence must be unknowable, will be presumed as uncontested. The reason that God is unknowable stems from our shared confession that ‘the Holy One, blessed be He’, and ‘the Father almighty, creator of heaven and earth’, and certainly ‘Allah, the merciful One’ isone; and just why God's oneness entails God's being unknowable deserves discussion, though that will occur as we move along. The issue facing us is the one which preoccupied al-Ghazali: how does a seeker respond to that unknowability?The root meaning of the Arabic word for ‘student’ (tawlib) means ‘seeker’, and that attitude of ‘seeking the face of God’, along with the indescribability of the face, will be presumed throughout our discussion. That's why we are struck with the clumsy term ‘unknowable’ rather than its more euphonious Greek form ‘agnostic’. For Western agnostics are such largely because they cannot find God sufficiently compelling, while they ‘would not have the impudence to claim to be atheists’ – as one contemporary seeker puts it. So theologians feel it necessary to enclose the term in quotation marks when discussing, say, Aquinas' ‘agnosticism’ regarding divinity. Yet a genuineunknowingdoes lie at the heart of the inquiry of the Jew, Christian or Muslim seeking after God; indeed, it is the unknowing which distinguishes a search for God from lusting after idols. So let us follow al-Ghazali in an effort to discover the lineaments of both search and seeker after an unknowable God.
The Buddha of Christendom: A Review of The Legend of Barlaam and Josaphat
Authors: Almond Philip 
Published: October 2008

Through the Manichaeans, the Islamic world, and the Christian East, the story of the Buddha became known to the Christian West. If the teachings of the Buddha reached the West in an attenuated form, his life and the ascetic ideal which it symbolized were a positive force in the spiritual life of Christendom. It is one of the vicissitudes of history for which Christianity and Buddhism can both feel grateful. For the Legend of Barlaam and Josaphat demonstrates powerfully the intimate connections between these two traditions to the extent that they both pursue the spiritual life and the ascetic ideal. As Max Müller has aptly put itWhatever we may think of the sanctity of saints, let those who doubt the right of Buddha to a place among them read the story of his life as it is told in the Buddhist canon. If he lived the life which is there described, few saints have a better claim to the title than Buddha; and no one either in the Greek or in the Roman Church need be ashamed of having paid to Buddha's memory the honour that was intended for St Josaphat, the prince, the hermit, and the saint.
Gerard Manley Hopkins and John Duns Scotus
Authors: Thomas Hywel 
Published: October 2008

The lord whose is the oracle at Delphoi neither utters nor conceals his meaning, but reveals it with a sign.(Heracleitos fragment)In the eternal truth from which all temporal things are made, we behold the form … and we have within us like a word the knowledge of what we have conceived.(St augustine, De Trin.)For the invisible things of Him, since the creation of the world are clearly seen, being understood through the things that are made.(St Paul, Romans i, 20)
Piety and the Proofs
Authors: Clayton John 
Published: October 2008

Religious piety and proofs of God's existence have not in modern times invariably sat so happily beside one another as the attempted euphony of my title may at first appear to suggest.In the seventeenth and eighteenth centuries, the existence and nature of God came to be conceived as a purely philosophical question that could be answered, if at all, without recourse to ‘narrowly religious’ considerations. Philosophers and sympathetic theologians agreed that a religiously independent philosophy is itself competent to demonstrate the deity's existence and nature by means of formally valid and generally convincing rational proofs.
Can History Measure Eternity? A Reply to William Craig
Authors: Padgett Alan G. 
Published: October 2008

I am grateful to Dr William L. Craig for his reply to an earlier article of mine in this journal, on the relationship between God and time. Craig and I agree on most points with respect to the relationship between God and time. What then is there for us to disagree about?The point Craig argues for is, eternity is ‘coincident’ with our history, i.e. the duration of our space–time is simultaneous with some duration of eternity. But I already agree to this point. In fact, I argued that if God sustains the universe, and if the universe and God are temporal, then God's time must be related to our time. We are in God's time, and God's time is our time, when by time we mean ‘ontological time’ or what I call duration, rather than Measured Time. If this is so, where is our disagreement?Our disagreement turns on this question: does history measure eternity? Does the ‘cosmic time’ of our universe give a proper measure to the same duration of God's time in eternity? I say it does not, while Craig says that it does.
Atonement and Reconciliation
Authors: Brümmer Vincent 
Published: October 2008

Religious believers understand the meaning of their lives in the light of the way in which they are related to God. Life is significant because it is lived in the presence of God, and ultimate bliss consists in being in the right relation with God. Through sin, however, our relationship with God has been drastically disrupted. The fundamental religious issue which we all have to face, therefore, is how this relationship can be restored. How can we attain ultimate bliss by being reconciled with God? Basically, this is the issue with which the doctrine of atonement has to deal:The English word ‘atonement’ is derived from the words ‘at-one-ment’, to make two parties at one, to reconcile two parties one to another. It means essentially reconciliation… In current usage, the phrase ‘to atone for’ means the undertaking of a course of action designed to undo the consequences of a wrong act with a view to the restoration of the relationship broken by the wrong act.
Understanding a (Secular) Primitive Society
Authors: Lerner Berel Dov 
Published: October 2008

In her essay entitled ‘Heathen Darkness’,1 the anthropologist Mary Douglas has exposed one of the most prevalent modern misunderstandings of ‘primitive’ societies, the myth of primitive piety:It seems to be an important premise of popular thinking about us, the civilised, and them, the primitives, that we are secular, sceptical and frankly tending more and more away from religious belief, and that they are religious, (p. 73)
“Andrea del Sarto (Called ‘The Faultless Painter’)” and William Page (Called “The American Titian”)
Authors: Markus Julia 
Published: October 2008

In 1853 William Page, an American painter living in Rome who was known for his portraits of men and women, discovered what he considered to be a new scientific way of measuring the proportions of the human body. He was inspired by a favorite authority of the Swedenborgians, the Book of Revelation. In an article published in 1879, “The Measure of a Man,” Page remembered:While seeking for truth of form and adjusting the proportions of my manikins, a remarkable statement in the Revelation engaged my attention: “And he measured the wall thereof, an hundred and forty and four cubits, according to the measure of a man, that is, of the angel.”– Revelation, xxi (see 12-17 inclusive).
Elizabeth Barrett Browning and Her Brother Alfred: Some Unpublished Letters
Authors: Hudson Ronald 
Published: October 2008

Alfred Price Barrett Moulton-Barrett, known to his family as “Daisy,” was born at Hope End, Herefordshire, on 20 May 1820, the sixth son and tenth child of Edward and Mary Moulton-Barrett.He was fourteen years younger than his eldest sister Elizabeth, whose essay, “Glimpses into My Own Life and Literary Character,” reprinted in pp. 121–33 of this volume, shows that she already “read Homer in the original with delight inexpressible, together with Virgil.” She had also completed in 1817–18 her first major work in verse, The Battle of Marathon, which appeared in print, through her father's indulgence, in the year of Alfred's birth. Thus she was already established as a scholar and a poetess, already somewhat set apart from her brothers, except the beloved “Bro” with whom she shared the study of the classics.
The Editorial Problem in Clough'sAdam and Eve
Authors: Scott P. G. 
Published: October 2008

Clough's poetry poses editorial problems that, if not special in kind, are certainly special in degree. The problems arise from Clough's way of writing and rewriting, so that one “poem” could in different stages be rewritten with widely divergent poetic intentions. The description that his own Mephistophelean Spirit gives inDipsychuscould stand for much of his experience in composition, and it well describes many of his manuscripts:don't be sure — Emotions are so slippery … write verse, Burnt in disgust, then ill-restored, and left Half-made, in pencil scrawl, illegible.
Carlyle and Wordsworth
Authors: Sanders Charles Richard 
Published: October 2008

In general Carlyle was not kind in dealing with the English Romantic poets. Wordsworth was no exception to the rule. As early as 4 March 1823 Carlyle cautioned Jane Welsh against admiring Wordsworth and Byron too much and Goethe too little. “Wordsworth and Byron! They [compared to Goethe] are as the Christian Ensign and Captain Bobadil before the Duke of Marlboro!” Even in treating rustics and their way of life Schiller was far superior to Wordsworth. In his Life of Schiller (1825) Carlyle wrote:Among our own writers, who have tried such subjects, we remember none that has succeeded equally with Schiller. One potent but ill-fated genius has, in far different circumstances and with far other means, shown that he could have equalled him: the Cotter's Saturday Night of Burns is, in its own humble way, as quietly beautiful, as simplex munditiis, as the scenes of Tell. No other has even approached them; though some gifted persons have attempted it. Mr. Wordsworth is no ordinary man; nor are his pedlars, and leech-gatherers, and dalesmen, without their attractions and their moral; but they sink into whining drivellers beside Rösselmann the Priest, Ulric the Smith, Hans of the Wall, and the other sturdy confederates of Rütli.
The Geometry of the Modern City: G. W. M. Reynolds and The Mysteries of London
Authors: Humpherys Anne 
Published: October 2008

In Book vii of The Prelude Wordsworth chronicles the months he lived in London and concludes with two images for the modern city. Following his feeling that “The face of every one / That passes by me is a mystery,” he sees a blind beggar with his life's history on a card around his neck; this is followed by the spectacle of Bartholomew's Fair. The poet's response to these experiences of urban mystery and multitudinousness is well-known:O Blank confusion! true epitomeOf what the mighty City is herselfTo thousands upon thousands of her sonsLiving amid the same perpetual whirlOf trivial objects, melted and reducedTo one identity, by differencesThat have no law, no meaning, and no end -(Book VII, 11. 722–28)
Ruskin's Italy
Authors: Spear Jeffrey L. 
Published: October 2008

In a fragmentary preface to St. Mark's Rest, now in Princeton University's Firestone Library, Ruskin gives a brief history of his Venetian experiences, emphasizing the reading that conditioned his early responses to the city that proved so important to his life and work:My father had trained me well in Shakespeare I knew the Two Gentlemen, & the Merchants of Verona and Venice, better than any gentlemen or merchants in London. had learned most of Romeo and Juliet, by heart; and all the beautiful beginnings of Othello. From Byron though with less reverence, I had received even deeper impressions – nor can I to this day be enough thankful for the glorious ideal of Venetian womanhood and Venetian patriotism which he gave me in Faliero and the Foscari, as I became capable of receiving it in later years Add to these Rogers poems, with Turner Vignettes – and Shelleys Julian & Maddalo, Prouts drawings in the Watercolour Rooms of its Old Society and the list of my first tutors in Venetian work will be full.
Combating an Alien Tyranny: Elizabeth Barrett Browning's Evolution as a Feminist Poet
Authors: Byrd Deborah 
Published: October 2008

The drama of woman lies in this conflict between the fundamental aspirations of every subject (ego) – who always regards the self as the essential – and the compulsions of a situation in which she is the inessential. (Simone de Beauvoir xxxiv)The name [of poet]Is royal, and to sign it like a queenIs what I dare not, – though some royal bloodWould seem to tingle in me now and then,With sense of power and ache.Aurora LeighI. (934–38)'Tis Antidote to turn –To Tomes of solid Witchraft –(Emily Dickinson, #593)“Speed and energy, forthrightness and complete self-confidence – these are the qualities that hold us enthralled” as we read Elizabeth Barrett Browning'sAurora Leigh, wrote Virginia Woolf in 1932 (1.212). As Woolf points out, these qualities emanate not so much from Aurora as from her creator, whose strong and lively presence so pervades the poem that “Again and again … Aurora the fictitious seems to be throwing light upon Elizabeth the actual. … [making it] impossible for the most austere of critics not sometimes to touch the flesh when his [sic] eyes should be fixed upon the page” (212). And as Woolf observes, the “flesh” the critic touches is that of a woman who knows that the royal blood of poets flows through her veins. “Elizabeth the actual” is a subject, speaking boldly of the world as she perceives and experiences it.
The Language of Discovery: William Whewell and George Eliot
Authors: Preyer Robert O. 
Published: October 2008

In 1861 Friedrich Max Müller (1823–1900) delivered his famous Lectures On the Science Of Language at the Royal Institution in London. Published the following year, this popular and influential volume provided a classical exposition for a widely accepted and comforting account of the role played by language in the creation and subsequent preservation of new knowledge. This view, based largely on German comparative philology, was embraced by George Eliot and G.H. Lewes even though it bore stiking resemblances to the lexical ideas and practise of Samuel Taylor Coleridge (1772–1834) and William Whewell (1794–1866), representative figures of an earlier generation of philosophical Idealists – Kantians, admiring commentators on Plato, and both of them powerful defenders of the Anglican Church and Tory traditionalism. There was something about Müller's “great and delightful book” (as George Eliot called it) which appealed to distinguished Victorians of every intellectual stripe. Among the auditors at the Royal Institution were “Germano-Coleridgian” clergymen (Bishop Thirlwall, Dean Stanley F.D. Maurice), poets and philosophers (Tennyson, John Stuart Mill, the Duke of Argyle), and a distinguished group of scientists, headed by Michael Faraday. All were excited and enthusiastic, despite their very different intellectual positions. Linda Dowling suggests why:Muller's lectures on language … were deeply reassuring. They managed to suggest that even though the new philology had reconstituted language in wholly new terms as a phonetic totality independent of representation and of human control, language somehow remained unchanged in its power to guarantee human identity and value. (“Victorian Oxford” 161)
Self-duality of Selmer groups
Authors: DOKCHITSER TIM , DOKCHITSER VLADIMIR 
Published: October 2008

AbstractThe first part of the paper gives a new proof of self-duality for Selmer groups: if A is an abelian variety over a number field K, and F/K is a Galois extension with Galois group G, then the $\Q_p$G-representation naturally associated to the p∞-Selmer group of A/F is self-dual. The second part describes a method for obtaining information about parities of Selmer ranks from the local Tamagawa numbers of A in intermediate extensions of F/K.