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62 found
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  1. Notes on Monotheism in the Śvetāśvataropaniṣad.Subhasis Chattopadhyay - manuscript
    This is a draft on the Shvetashvatara Upanishad. This is just the author's internal scribblings...the references can all be Googled. If the ideas here are to be referred; they need appropriate citations. This is being made available for fair use during this ongoing COVID 19 pandemic.
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  2. Introduction to the Non-Dualism Approach in Hinduism and its Connection to Other Religions and Philosophies.Sriram Ganapathi Subramanian & Benyamin Ghojogh - manuscript
    In this paper, we introduce the Hinduism religion and philosophy. We start with introducing the holy books in Hinduism including Vedas and Upanishads. Then, we explain the simplistic Hinduism, Brahman, gods and their incarnations, stories of apocalypse, karma, reincarnation, heavens and hells, vegetarianism, and sanctity of cows. Then, we switch to the profound Hinduism which is the main core of Hinduism and is monotheistic. In profound Hinduism, we focus on the non-dualism or Advaita Vedanta approach in Hinduism. We discuss consciousness, (...)
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  3. Monotheism and Existentialism.Deborah Casewell - 2022 - Cambridge University Press.
    Existentialism is often seen and at times parodied as the philosophy of individuality, authenticity, despair, and defiance in a godless world. However, it cannot be understood without reference to religion, and in particular the monotheism of Christianity. Even the existentialist slogan, 'existence precedes essence', is formulated in relation to monotheism. This Element will show that monotheism and existentialism are intertwined: they react to each other, and share content and concerns. This Element will set out a genealogy of existentialist thought; explore (...)
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  4. The Maturing of Monotheism: A Dialectical Path to its Truth. [REVIEW]Charles Duke - 2022 - Religious Studies Review 48 (1):114.
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  5. Monotheism and Forgiveness.S. Mark Heim - 2022 - Cambridge University Press.
    Forgiveness is a hallmark teaching within monotheistic religions. This Element introduces the topic in three ways. First, it considers the extent to which forgiveness is specific to or constituted by monotheistic beliefs, by a comparison with analogous teaching and practice in Buddhism. Second, the most extensive section explores the grammar of forgiveness shared across the Abrahamic traditions of Judaism, Christianity and Islam – elements of repentance, intercession, and eschatological deferral. This section identifies some of the divergent tendencies or emphases on (...)
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  6. Rethinking Monotheism.Pao-Shen Ho - 2022 - Filosofia Theoretica 11 (1):151-158.
    The Igala religion believes in the supreme God as well as the ancestral spirits. This belief system gives rise to the question of whether the Igala religion is monotheistic or polytheistic. Isaiah Negedu has recently argued that the Igala is a peculiar form of monotheism, namely inclusive monotheism. In contrast, this essay compares the Igala understanding of ancestral spirits with the Christian notions of angels and patron saints, and argues that the question of whether the Igala religion is monotheistic or (...)
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  7. Rethinking Monotheism: Some Comparisons Between the Igala Religion and Christianity.Pao-Shen Ho - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (1):151-158.
    The Igala religion believes in the supreme God as well as the ancestral spirits. This belief system gives rise to the question of whether the Igala religion is monotheistic or polytheistic. Isaiah Negedu has recently argued that the Igala is a peculiar form of monotheism, namely inclusive monotheism. In contrast, this essay compares the Igala understanding of ancestral spirits with the Christian notions of angels and patron saints, and argues that the question of whether the Igala religion is monotheistic or (...)
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  8. Monotheism, Suffering, and Evil.Michael L. Peterson - 2022 - Cambridge University Press.
    Suffering and evil in the world provide the basis for the most difficult challenge to monotheistic belief. This Element discusses how the three great monotheisms – Judaism, Christianity, and Islam – respond to the problem of suffering and evil. Different versions of the problem, types of answers, and recurring themes in philosophical and religious sources are analyzed. Objections to the enterprise of theodicy are also discussed as are additional objections to the monotheistic God more broadly. This treatment culminates in a (...)
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  9. Necessary Existence and Monotheism: An Avicennian Account of the Islamic Conception of Divine Unity.Mohammad Saleh Zarepour - 2022 - Cambridge University Press.
    Avicenna believes that God must be understood in the first place as the Necessary Existent. In his various works, he provides different versions of an ingenious argument for the existence of the Necessary Existent—the so-called Proof of the Sincere —and argues that all the properties that are usually attributed to God can be extracted merely from God's having necessary existence. Considering the centrality of tawḥîd to Islam, the first thing Avicenna tries to extract from God's necessary existence is God's oneness. (...)
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  10. Traditional African Religion as a Neglected Form of Monotheism.Thaddeus Metz & Motsamai Molefe - 2021 - The Monist 104 (3):393–409.
    Our aims are to articulate some core philosophical positions characteristic of Traditional African Religion and to argue that they merit consideration as monotheist rivals to standard interpretations of the Judeo-Christian-Islamic tradition. In particular, we address the topics of how God’s nature is conceived, how God’s will is meant to bear on human decision making, where one continues to exist upon the death of one’s body, and how long one is able to exist without a body. For each of these topics, (...)
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  11. Review of T.J. Mawson's Monotheism and the Meaning of LIfe. [REVIEW]Brian C. Barnett - 2020 - Religious Studies Review 46 (2):215.
    This review provides a brief summary and analysis of T.J. Mawson's monograph, Monotheism and the Meaning of Life (part of the Cambridge Elements series, edited by Chad Meister and Paul Moser).
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  12. Day Shift God, Night Shift God.Marc Champagne - 2020 - Think 19 (54):81-88.
    It is usually thought that only one being can be all-knowing, all-powerful, and all-loving. Challenging this monotheist conviction, I propose a universe ruled by two deities: ‘day shift God’ oversees the events that occur while the sun is up, whereas ‘night shift God’ oversees the events that occur while the sun is down. I survey objections to this proposal and conclude that the real obstacle is not an argument, but an aesthetic preference.
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  13. The Prayer Between Yahveh And Abba In Judeo-Christian Monotheism: From the Magical-Religious Practices of Polytheism to the Peaceful Relationship of the God of Abraham, Isaac and Jacob.Luiz Carlos Mariano da Rosa - 2020 - Saarbrücken, Alemanha: Our Knowledge Publishing.
    Underlining that the evocation of the events that took place ab origine converges, according to the mythical-religious perspective, for the manifestation of the sacred forces, Prof. Luiz Carlos Mariano da Rosa, based on the historical-comparative method of Mircea Eliade, attributes to prayer the condition of arousing the sacred power in a process capable of exerting supernatural influence and reaching the recesses of consciousness, as Marcel Mauss states. In this way, superimposing the magical-religious practices and liturgical-ritual processes of polytheism, the characteristic (...)
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  14. Weber and Coyote: Polytheism as a Practical Attitude.Brendan Larvor - 2020 - Sophia 59 (2):211-228.
    Hyde claims that the trickster spirit is necessary for the renewal of culture, and that he lives only in the ‘complex terrain of polytheism’. Fortunately for those of us in monotheistic cultures, Weber gives reasons for thinking that polytheism is making a return, albeit in a new, disenchanted form. The plan of this paper is to elaborate some basic notions from Weber, to explore Hyde’s thesis in more detail and then to take up the question of the plurality of spirits (...)
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  15. On the Death of God.David Wyatt Aiken - 2019 - Zeitschrift für Religions- Und Geistesgeschichte 71 (3):285-311.
  16. The Trinity: A Philosophical Investigation.H. E. Baber - 2019 - London, UK: SCM Press.
    The doctrine of the Trinity developed in response to a range of theological interests, among them the project of reconciling claims about the divinity of Christ with monotheism and massaging Christian doctrine into the ambient (largely Platonic) philosophical framework of the period. More recently the Trinity doctrine has been deployed to promote normative claims concerning human nature, human relationships and social justice. During the past two decades analytic philosophers of religion have increasingly engaged with the doctrine. There are, however, a (...)
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  17. A New Methodology for Christian Systematic Theology.Joseph A. Bracken - 2019 - Zygon 54 (3):575-587.
  18. Between the Infinite and the Finite: God, Hegel and Disagreement.Anthony Joseph Carroll - 2019 - European Journal for Philosophy of Religion 11 (3):95-113.
    In this article, I consider the importance of philosophy in the dialogue between religious believers and non-believers. I begin by arguing that a new epistemology of epistemic peer disagreement is required if the dialogue is to progress. Rather than viewing the differences between the positions as due to a deficit of understanding, I argue that differences result from the existential anchoring of such enquiries in life projects and the under-determination of interpretations by experience. I then explore a central issue which (...)
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  19. Whence the Sovereignty?Matthew Kemp - 2019 - Modern Theology 35 (4):601-616.
    This essay challenges an approach to political theology, exemplified by Clayton Crockett, that insists that divine sovereignty must be rejected to avoid the conception of political sovereignty developed by Carl Schmitt. Crockett conflates different understandings of God and God’s power, particularly ignoring the rise of nominalism and its influence over modern political theory. By attending to this history, we see that Crockett is incorrect to reject all classical onto‐theological or monotheistic definitions of God as the basis for sovereignty. The final (...)
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  20. Biblical & Theological Foundations of the Family: The Domestic Church. By Joseph C. Atkinson. Pp. Xxiv, 354. Washington, DC, The Catholic University of America Press, 2014, $39.95. [REVIEW]Terrance Klein - 2019 - Heythrop Journal 60 (4):654-655.
  21. Ten Strategies for the Trinity: God as Transcendental Multiplicity and Ipsa Relationalitas.Damiano Migliorini - 2019 - Nuovo Giornale di Filosofia Della Religione 9 (1):1-20.
    In the following paragraphs, I will describe ten strategies through which we can show the weaknesses of every form of theism, while postulating that the Trinity is a good solution. This approach follows up on Swinburne’s claims about the existence of a priori and a posteriori proofs for the existence of the Trinity (his proofs are part of the sixth strategy). Clearly, these strategies are not “new”: they have been advocated by many thinkers in the past and in the present. (...)
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  22. The Doctrine of Monotheism in the Light of the Probability Calculation.Na'il al-Husseini - 2018 - Al-Daleel 1 (2):71-112.
    Everyone must someday have had to make a decision; so, he started thinking about that decision, thus putting before his eyes all the probabilities that may affect the decision. As a result of thinking, the final decision would be based on these accumulative probabilities. The totality of this process of thinking, which begins with amassing the parts and ends with making a final decision, is in mathematics termed as the probability calculation. Before being one of the significant, precise and reason-based (...)
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  23. Religious Authority and the Transmission of Abstract God Concepts.Nathan Cofnas - 2018 - Philosophical Psychology 31 (4):609-628.
    According to the Standard Model account of religion, religious concepts tend to conform to “minimally counterintuitive” schemas. Laypeople may, to varying degrees, verbally endorse the abstract doctrines taught by professional theologians. But, outside the Sunday school exam room, the implicit representations that tend to guide people’s everyday thinking, feeling, and behavior are about minimally counterintuitive entities. According to the Standard Model, these implicit representations are the essential thing to be explained by the cognitive science of religion. It is argued here (...)
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  24. Invisible Beings. Adam Smith’s Lectures on Natural Religion.Sergio Cremaschi - 2018 - In Fonna Forman (ed.), The Adam SMith Review 10. Abingdon, UK: Routledge. pp. 230-253.
    I intend to dismantle a piece of historiographic mythology created by self-styled ‘Revisionists’ (Hill, Alvey, Oslington, etc.). According to the myth, Adam Smith endorsed several of the traditional proofs of God’s existence; he believed that the order existing in the world is a morally good order implemented by Divine Providence; he believed that evil in the world is part of an all-encompassing Divine Plan; and that the ‘invisible hand’ is the hand of the Christian God who leads the rich to (...)
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  25. The Measure of All Gods: Religious Paradigms of the Antiquity as Anthropological Invariants.A. V. Halapsis - 2018 - Anthropological Measurements of Philosophical Research 14:158-171.
    Purpose of the article is the reconstruction of ancient Greek and ancient Roman models of religiosity as anthropological invariants that determine the patterns of thinking and being of subsequent eras. Theoretical basis. The author applied the statement of Protagoras that "Man is the measure of all things" to the reconstruction of the religious sphere of culture. I proceed from the fact that each historical community has a set of inherent ideas about the principles of reality, which found unique "universes of (...)
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  26. Weber and Coyote: Polytheism as a Practical Attitude.Brendan Larvor - 2018 - Sophia:1-18.
    Hyde claims that the trickster spirit is necessary for the renewal of culture, and that he lives only in the ‘complex terrain of polytheism’. Fortunately for those of us in monotheistic cultures, Weber gives reasons for thinking that polytheism is making a return, albeit in a new, disenchanted form. The plan of this paper is to elaborate some basic notions from Weber, to explore Hyde’s thesis in more detail and then to take up the question of the plurality of spirits (...)
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  27. The Similarities and Differences Between Abrahamic Religions.Scott Vitkovic - 2018 - IJASOS- International E-Journal of Advances in Social Sciences 4 (11):455 - 462.
    Our research has surveyed the philological origins of the word ‘science’ and ‘religion’. Furthermore, it has re-examined the definitions of ‘The Science of Religion’ and ‘The Science of Comparative Religion’. Building on this foundation, the author compared the major similarities and differences between the Jewish, Christian and Islamic Religions, especially via the lens of Monotheism, exploring the Jewish Shema, Christian Niceno-Constantinopolitan Creed, and Islam’s Tawheed. This new research aims to contribute to a better understanding of our three major monotheistic religions.
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  28. Ethical Monotheism: A Philosophy of Judaism.Ehud Benor - 2017 - Routledge.
    The term Ethical Monotheism is an important marker in Judaism's tumultuous transition into the modern era. The term emerged in the context of culture-wars concerning the question of whether or not Jews could or should become emancipated citizens of modern European states. It appeared in arguments whether or not Judaism could be considered a Religion of Reason--a symbolic, motivational representation of a universal morality, and in debates about whether or not Judaism could or should reform itself into a Religion of (...)
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  29. Why Do so Many People Believe Only One Religion Can Be Right?Nathan Eric Dickman - 2017 - In Aaron Hughes & Russell McCutcheon (eds.), Religion in 5 Minutes.
    Have you noticed people who think only one religion can be right always think it’s their own? Wouldn’t it be strange to hear a Reformed Christian assert only one is right, but it’s Daoism? That only one’s right seems based on a logical principle: two contradictory claims can’t both be true in the same sense at the same time. But we can detect here an implicit alliance between politics and logic. Religious institutions are in the business of winning hearts and (...)
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  30. L'être de Dieu.Yann Schmitt - 2016 - Paris, France: Ithaque.
    Le théisme est la position métaphysique au cœur des religions monothéistes : il est l’affirmation qu’il existe un Dieu omniscient, omnipotent, parfaitement bon et créateur. Penser l’objet de ces croyances, à savoir Dieu, suppose donc une étude des catégories métaphysiques nécessaires à l’explicitation du théisme. Loin de tout rationalisme étroit et de toute exaltation mystique, le présent ouvrage mobilise les outils de la philosophie contemporaine afin de mettre au jour les choix théoriques qui sont requis pour concevoir un Dieu compris (...)
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  31. William Hasker, Metaphysics and the Tri-Personal God. [REVIEW]Daniel Howard-Snyder - 2015 - Faith and Philosophy 32 (1):106-115.
    This is a 4500 word critical review of Hasker's Oxford UP 2013 book.
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  32. My Understanding of the Biblical God: A Brief 'Transreligious' Reflection.Richard Oxenberg - 2015 - Interreligious Insight 25.
    In this brief paper I reflect upon the Bible's portrayal of God as pointing beyond itself toward a notion of divinity many religions can embrace, but one only imperfectly expressed in the biblical portrait itself. I argue that a fuller recognition of the *fallibility* of the biblical portrait can lead us to a deeper and more satisfying appreciation of the Bible itself.
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  33. Christopher Stead.Catherine Rowett - 2013 - Studia Patristica 53 (1):17-30.
    Professor Christopher Stead was Ely Professor of Divinity from 1971 until his retirement in 1980 and one of the great contributors to the Oxford Patristic Conferences for many years. In this paper I reflect on his work in Patristics, and I attempt to understand how his interests diverged from the other major contributors in the same period, and how they were formed by his philosophical milieu and the spirit of the age. As a case study to illustrate and diagnose his (...)
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  34. Response to Patrick Madigan, 'the Curse of Monotheism'.Nathan Macdonald - 2010 - Heythrop Journal 51 (6):1075-1077.
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  35. Which Trinity? Whose Monotheism? Philosophical and Systematic Theologians on the Metaphysics of Trinitarian Theology.Thomas H. McCall - 2010 - W.B. Eerdmans Pub. Co..
    Which Trinity? : the doctrine of the Trinity -- In contemporary philosophical theology -- Whose monotheism? : Jesus and his Abba -- Doctrine and analysis -- "Whoever raised Jesus from the dead" : Robert Jenson on the identity of the Triune God -- Moltmann's perichoresis : either too much or not enough -- "Eternal functional subordination" : considering a recent evangelical proposal -- Holy love and divine aseity in the theology of John Zizioulas -- Moving forward : theses on the (...)
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  36. The Transformation of Solidarity and the Enduring Impact of Monotheism: Five Remarks.Hauke Brunkhorst - 2009 - Philosophy and Social Criticism 35 (1-2):93-103.
    This article evaluates two opposing approaches to the Western transition from a monotheistic and metaphysically grounded religious dispensation to secularized modern political theory. Where some philosophers emphasize the independence of modern political ideals, others argue that these ideals cannot remain theoretically coherent or practically effective once they are separated from the religious sources that have given rise to them. The theory of communicative action can bring together the insights of both independency and dependency theorists, thereby accounting for the public-political significance (...)
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  37. Review of Laurel C. Schneider, Beyond Monotheism: A Theology of Multiplicity: London and New York, Routledge, 2008, ISBN: 978-0-415-94191-4, Pb, 248 Pp. [REVIEW]Forrest Clingerman - 2009 - Sophia 48 (4):501-503.
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  38. The Only True God: Early Christian Monotheism in its Jewish Context. By James F. McGrath.Patrick Madigan - 2009 - Heythrop Journal 50 (6):1035-1036.
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  39. The 'Curse' of Monotheism; or the Search for a Logical Justification to Support It, Given the Heavy Social and Psychological Price We Pay for Retaining It.Patrick Madigan - 2009 - Heythrop Journal 50 (6):1003-1005.
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  40. Jewish Monotheism and Christian Origins.B. J. Lietaert Peerbolte - 2008 - In van der Horst, Pieter Willem, Alberdina Houtman, Albert de Jong, van de Weg & Magdalena Wilhelmina Misset (eds.), Empsychoi Logoi--Religious Innovations in Antiquity: Studies in Honour of Pieter Willem van der Horst. Brill.
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  41. Monotheism.William Wainwright - 2008 - Stanford Encyclopedia of Philosophy.
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  42. Atheism and Monotheism.Jean-Luc Nancy - 2007 - In Santiago Zabala (ed.), Weakening Philosophy: Essays in Honour of Gianni Vattimo. Mcgill-Queen's University Press.
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  43. Jewish Monotheism and the Christian God.N. M. L. Nathan - 2006 - Religious Studies 42 (1):75-85.
    Some Christians combine a doctrine about Christ which implies that there is more than one divine self with the doctrine that God revealed to the Jews a monotheism according to which there is just one divine self. I suggest that it is less costly for such Christians to achieve consistency by abandoning the second of these doctrines than to achieve it by abandoning the first.
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  44. Isshinkyō to Wa Nani Ka: Kōkyō Tetsugaku Kara No Toi.Takashi Ōnuki (ed.) - 2006 - Tōkyō Daigaku Shuppankai.
    「一神教とは何か」という問いが、つきつけられてある。その問いに対し本書は、一神教を外側からかつての「厳密な学」風に定義し再構成し叙述して答えようとするのではない。内側からその生きた現実を証し語ろうとす る。.
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  45. Polytheism, Monotheism and Public Space: Between Levinas and Arendt.Peter Schmiedgen - 2005 - Critical Horizons 6 (1):225-237.
    In this paper I argue that the Levinasian opposition between the violence of the production of identity and self-presence and its undermining in a charitable disburdening of the self for the sake of the monotheistic ethical other, is unable to provide all the resources required for a politically motivated critique of the present. As a critique of Levinas' almost Manichean opposition between identity and difference, I argue, by appealing to the Arendtian model of public space, that Levinas underestimates our capacity (...)
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  46. On the Appearance of a Monotheism in the Religion of Israel (3rd Century BC or Later?).Arnaud Sérandour - 2005 - Diogenes 52 (1):33-45.
    Monotheism: the word indicates a system of thought that proceeds from a recognition of the divinity of a single god to the exclusion of all other. This exclusivity distinguishes monotheism from henotheism or monolatry and explains why monotheism is a question of belief, unlike traditional eastern religions, among them the religion of the Old Testament. The paper shows that monotheism is in fact absent from the Hebrew Bible by examining in particular the Creation stories and the vocabulary of divine oneness. (...)
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  47. Monotheism and the Spirituality of Reason.James Blachowicz - 2002 - Zygon 37 (2):511-530.
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  48. Credo in Unum Deum P. Athanassiadi, M. Frede (Edd.): Pagan Monotheism in Late Antiquity . Pp. 211, 3 Pls, Maps. Oxford: Clarendon Press, 1999. Cased, £40. Isbn: 0-19-815252-. [REVIEW]Christopher Kelly - 2002 - The Classical Review 52 (01):135-.
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  49. Can Western Monotheism Avoid Substance Dualism?Dennis Bielfeldt - 2001 - Zygon 36 (1):153-177.
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  50. God and Other Agents In Hindu Monotheism.Keith Yandell - 1999 - Faith and Philosophy 16 (4):544-561.
    Having shown that Ramanuja and Madhva are indeed monotheists, I argue that (i) they differ concerning the relationship between God, the original Agent, and human agents created by God; (ii) that this difference involves in Madhva’s case there being only one agent and in Ramanuja’s case both God and created persons being agents, and (iii) since both positions require that created persons be agents, Madhva’s perspective is inconsistent and Ramanuja’s is not.
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