Philosophy of Religion > Epistemology of Religion > Religious Imagination

Religious Imagination

Edited by Guy Axtell (Radford University)
Assistant editor: Katelyn Dobbins (Radford University)
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Summary

The role of religious imagination in religious consciousness/ideas is a topic of interest to psychologists, theologians, religious studies scholars, and philosophers of religion. Study of religious imagination often goes together with phenomenology of religious experience, with the study of religious art, comparative mythology, and with model-theoretic and narrative theologies. Because imagination suggests human construction, its role and extent is especially controversial. A special concern for epistemology of religion is its implications for debate between realists vs. non-realists about the aims of religious discourse.
Key works Sigmund Freud (1927), Jeanine Diller&Asa Kasher (2013), William James (1902), Amy Kind (2016), Ralph B. Perry (1904), H.H. Price (1965), David Tracy (1985)
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322 found
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  1. Problems of Religious Luck, Ch. 4: "We Are All of the Common Herd: Montaigne and the Psychology of our 'Importunate Presumptions'".Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    As we have seen in the transition form Part I to Part II of this book, the inductive riskiness of doxastic methods applied in testimonial uptake or prescribed as exemplary of religious faith, helpfully operationalizes the broader social scientific, philosophical, moral, and theological interest that people may have with problems of religious luck. Accordingly, we will now speak less about luck, but more about the manner in which highly risky cognitive strategies are correlated with psychological studies of bias studies and (...)
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  2. Problems of Religious Luck, Ch. 5: "Scaling the ‘Brick Wall’: Measuring and Censuring Strongly Fideistic Religious Orientation".Guy Axtell - forthcoming - In Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.
    This chapter sharpens the book’s criticism of exclusivist responsible to religious multiplicity, firstly through close critical attention to arguments which religious exclusivists provide, and secondly through the introduction of several new, formal arguments / dilemmas. Self-described ‘post-liberals’ like Paul Griffiths bid philosophers to accept exclusivist attitudes and beliefs as just one among other aspects of religious identity. They bid us to normalize the discourse Griffiths refers to as “polemical apologetics,” and to view its acceptance as the only viable form of (...)
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  3. Starting from the Muses: Engaging Moral Imagination through Memory’s Many Gifts.Guy Axtell - forthcoming - In Brian Robinson (ed.), The Moral Psychology of Amusements. Lanham, MD: Rowman & Littlefield.
    In Greek mythology the Muses –patron goddesses of fine arts, history, humanities, and sciences– are tellingly portrayed as the daughters of Zeus and Mnemosyne, the goddess Memory, who is of the race of Titans, older still than Zeus and other Olympian deities. The relationship between memory and such fields as epic poetry, history, music and dance is easily recognizable to moderns. But bards/poets like Homer and Hesiod, who began oral storytelling by “invoking the Muses” with their audience, knew well that (...)
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  4. Wittgenstein and Contemporary Belief-Credence Dualism.Guy Axtell - forthcoming - In Wittgenstein and the Epistemology of Religion. Oxford, UK: Oxford University Press.
    This paper examines religious epistemics in relationship to recent defenses of belief-credence dualism among analytic Christian philosophers, connecting what is most plausible and appealing in this proposal to Wittgenstein’s thought on the nature of religious praxis and affectively-engaged language-use. How close or far is Wittgenstein’s thought about faith to the analytic Christian philosophers’ thesis that “beliefs and credences are two epistemic tools used for different purposes”? While I find B-C dualism appealing for multiple reasons, the paper goes on to raise (...)
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  5. NON-PHILOSOPHY OF THE ONE Turning away from Philosophy of Being.Ulrich de Balbian - forthcoming - Oxford: Academic Publishers.
    A study of the methods, approaches, prayers, etc to realize the 'unity experience' with THE ONE REAL SELF (Vedanta, Hinduism, ) God (Judaism), Gottheit (Christianity), Buddha mind (Buddhism), The Beloved (Sufism, Islam) of a number of mystics from several religious traditions. I wrote about this in a number of books and articles, for example about methods, techniques, practices and methodology here: as well as exploring and illustrating the subject-matter of philosophizing here: Explorations, questions and searches not put down on paper (...)
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  6. God for All Time: From Theism to Ultimism.J. L. Schellenberg - forthcoming - In Andrei Buckareff Yujin Nagasawa (ed.), Alternative Conceptions of God. Oxford University Press.
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  7. N, N-DIMETHYLTRYPTAMINE AND BIOLOGICAL REDUCTIVE ACCOUNTS FOR RELIGIOUS AND SPIRITUAL EXPERIENCES.Shaun Smith - forthcoming - Liberty University Digital Commons.
    There is unquestionably a plethora of details and mysteries regarding the mind and the body. However, with the advent of psychopharmacology (the study of how psychedelics inform or alter brain states) there are more issues at hand. Do psychedelics allow us to access deeper areas of our consciousness? Are we having a spiritual experience under the influence of psychedelics? Dr. Rick Strassman does not want to continue asking these rather conspiratorial-like questions. Instead, Dr. Strassman believes that there is one special, (...)
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  8. Are You There, God? It’s Me, the Theist: On the Viability and Virtue of Non-Doxastic Prayer.Amber Griffioen - 2022 - In Oliver Crisp, James Arcadi & Jordan Wessling (eds.), Analyzing Prayer: Theological and Philosophical Essays. Oxford: Oxford University Press. pp. 38-58.
    The idea of “nonbelieving prayer” might sound odd, maybe even paradoxical. a closer examination of the functions of prayer and how religious participants actually engage in it tells a different story. After developing a working definition of prayer, this chapter examines a few types and functions of prayer and argues that they can be performed non-doxastically. In fact, such a stance might even be more epistemically and theologically virtuous than that which would accompany full belief in the kind of God (...)
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  9. A Dilemma for De Dicto Halakhic Motivation: Why Mitzvot Don’t Require Intention.Itamar Weinshtock Saadon - 2022 - Journal of Analytic Theology 10:76-97.
    According to a prominent view in Jewish-Halakhic literature, “mitzvot (commandments) require intention.” That is, to fulfill one’s obligation in performing a commandment, one must intend to perform the act because it’s a mitzvah; one must take the fact that one’s act is a mitzvah as her reason for doing the action. I argue that thus understood, this Halakhic view faces a revised version of Thomas Hurka’s recent dilemma for structurally similar views in ethics: either it makes it a necessary condition (...)
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  10. Two Concepts of Belief Strength: Epistemic Confidence and Identity Centrality.Neil Van Leeuwen - 2022 - Frontiers in Psychology 13:1-4.
    What does it mean to have “strong beliefs”? My thesis is that it can mean two very different things. That is, there are two distinct psychological features to which “strong belief” can refer, and these often come apart. I call the first feature epistemic confidence and the second identity centrality. They are conceptually distinct and, if we take ethnographies of religion seriously, distinct in fact as well. If that’s true, it’s methodologically important for the psychological sciences to have measures that (...)
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  11. Ultimism: A Philosophy That Wants to Be a Religion.Piotr Biłgorajski - 2021 - Roczniki Filozoficzne 69 (3):291-304.
    Ultimism is the view that there is a metaphysically and axiologically ultimate reality in relation to which it is possible to achieve the ultimate good. John Schellenberg believes that ultimism is the backbone of every religion, while the differences between religions arise from different views of what the nature of the ultimate is. Schellenberg tries to show that if there is progress in religion, then it is most reasonable to assume that we are only at the beginning of the inquiry (...)
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  12. The Sublime in the Pedestrian: Figures of the Incognito in Fear and Trembling.Martijn Boven - 2021 - History of European Ideas 47 (3):500-513.
    This article demonstrates a novel conceptualization of sublimity: the sublime in the pedestrian. This pedestrian mode of sublimity is exemplified by the Biblical Abraham, the central figure of Kierkegaard’s pseudonymous Fear and Trembling. It is rooted in the analysis of one of the foundational stories of the three monotheistic religions: Abraham’s averted sacrifice of his son Isaac. The defining feature of this new, pedestrian mode of sublimity is that is remains hidden behind what I call a total incognito. It is (...)
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  13. Belief-Like Imagining and Correctness.Alon Chasid - 2021 - American Philosophical Quarterly 58 (2):147-160.
    This paper explores the sense in which correctness applies to belief-like imaginings. It begins by establishing that when we imagine, we ‘direct’ our imaginings at a certain imaginary world, taking the propositions we imagine to be assessed for truth in that world. It then examines the relation between belief-like imagining and positing truths in an imaginary world. Rejecting the claim that correctness, in the literal sense, is applicable to imaginings, it shows that the imaginer takes on, vis-à-vis the imaginary world, (...)
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  14. Narrative, Theology, and Philosophy of Religion.Kate Finley & Joshua W. Seachris - 2021 - In Wiley-Blackwell Encyclopedia of Philosophy of Religion.
    In this entry, we survey key discussions on the role of narrative in theology and philosophy of religion. We begin with epistemological questions about whether and how narrative offers genuine understanding of reality. We explore how narrative intersects with the problems of evil and divine hiddenness. We discuss narrative's role in theological reflection and practice in general, and in black and feminist theologies specifically. We close by briefly exploring the role of narrative in theorization about life's meaning.
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  15. Fictional Worlds and the Moral Imagination.Garry L. Hagberg (ed.) - 2021 - Palgrave-Macmillan.
    This edited collection investigates the kinds of moral reflection we can undertake within the imaginative worlds of literature. In philosophical contexts of ethical inquiry we can too easily forget that literary experience can play an important role in the cultivation of our ethical sensibilities. Because our ethical lives are conducted in the real world, fictional representations of this world can appear removed from ethical contemplation. However, as this stimulating volume shows, the dichotomy between fact and fiction cannot be so easily (...)
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  16. Does "Think" Mean the Same Thing as "Believe"? Linguistic Insights Into Religious Cognition.Larisa Heiphetz, Casey Landers & Neil Van Leeuwen - 2021 - Psychology of Religion and Spirituality 13 (3):287-297.
    When someone says she believes that God exists, is she expressing the same kind of mental state as when she says she thinks that a lake bigger than Lake Michigan exists⎯i.e., does she refer to the same kind of cognitive attitude in both cases? Using evidence from linguistic corpora (Study 1) and behavioral experiments (Studies 2-4), the current work provides evidence that individuals typically use the word “believe” more in conjunction with statements about religious credences and “think” more in conjunction (...)
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  17. “Teach Me To Do What’s Right”: Faith, Hope, and Love as Post-Religious Virtues.A. G. Holdier - 2021 - Journal for Cultural and Religious Theory 20 (3).
    According to Thomas Aquinas, what distinguishes the theological from the cardinal virtues is the nature of their object: the latter aim at the natural excellence of humans, while the former direct us beyond ourselves to focus on the Divine. This paper considers the cinematic work of Drew Goddard — in particular, his 2018 film _Bad Times at the El Royale_ — as a post-religious response to Aquinas, insofar as it retains and re-presents Faith, Hope, and Love as valuable elements of (...)
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  18. Interactive religious imagination.Malm Lindberg Ingrid - 2021 - The Junkyard.
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  19. Kierkegaard, Mimesis, and Modernity: A Study of Imitation, Existence, and Affect.Wojciech Kaftanski - 2021 - Routledge.
    This book challenges the widespread view of Kierkegaard’s idiosyncratic and predominantly religious position on mimesis. -/- Taking mimesis as a crucial conceptual point of reference in reading Kierkegaard, this book offers a nuanced understanding of the relation between aesthetics and religion in his thought. Kaftanski shows how Kierkegaard's dialectical-existential reading of mimesis interlaces aesthetic and religious themes, including the familiar core concepts of imitation, repetition, and admiration as well as the newly arisen notions of affectivity, contagion, and crowd behavior. Kierkegaard’s (...)
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  20. The multifaceted role of imagination in science and religion. A critical examination of its epistemic, creative and meaning-making functions.Ingrid Malm Lindberg - 2021 - Dissertation, Uppsala University
    The main purpose of this dissertation is to examine critically and discuss the role of imagination in science and religion, with particular emphasis on its possible epistemic, creative, and meaning-making functions. In order to answer my research questions, I apply theories and concepts from contemporary philosophy of mind on scientific and religious practices. This framework allows me to explore the mental state of imagination, not as an isolated phenomenon but, rather, as one of many mental states that co-exist and interplay (...)
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  21. Hume’s Dialogues: a natural explanation of natural religion?Hannah Lingier - 2021 - International Journal of Philosophy and Theology 82 (3):233-248.
    ABSTRACT Hume’s Dialogues concerning Natural Religion describes a philosophical discussion on the validity of the argument from design. What Hume investigates, however, is not the rational grounds of religion, but human nature and its attraction to the idea of design. I argue that the key to understanding Hume’s Dialogues is his conception of the imagination as described in the Treatise. Hume characterizes the human imagination or mind as self-indulgent, with a strong drive to unite perceptions in relations of resemblance, contiguity (...)
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  22. The Hiddenness Argument.J. L. Schellenberg - 2021 - Roczniki Filozoficzne 69 (3):63-66.
    * This is a fragment of J. L. Schellenberg’s paper “Divine Hiddenness and Human Philosophy” originally published in Adam Green and Eleonore Stump, Hidden Divinity and Religious Belief, 23–25, 28. Reprinted by permission of the author.
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  23. God’s Dealings with the Minds of Men: Essays on Biblical Inspiration, Scholasticism, and the Imagination Vincent McNabb Edited by Matthew Horwitz; The Wayside: a Priest’sGleanings Vincent McNabb Edited by Matthew Horwitz. [REVIEW]Thomas Storck - 2021 - The Chesterton Review 47 (1-2):123-127.
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  24. Imagining stories: attitudes and operators.Neil Van Leeuwen - 2021 - Philosophical Studies 178 (2):639-664.
    This essay argues that there are theoretical benefits to keeping distinct—more pervasively than the literature has done so far—the psychological states of imagining that p versus believing that in-the-story p, when it comes to cognition of fiction and other forms of narrative. Positing both in the minds of a story’s audience helps explain the full range of reactions characteristic of story consumption. This distinction also has interesting conceptual and explanatory dimensions that haven’t been carefully observed, and the two mental state (...)
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  25. To Believe is Not to Think: A Cross-Cultural Finding.Neil Van Leeuwen, Kara Weisman & Tanya Luhrmann - 2021 - Open Mind 5:91-99.
    Are religious beliefs psychologically different from matter-of-fact beliefs? Many scholars say no: that religious people, in a matter-of-fact way, simply think their deities exist. Others say yes: that religious beliefs are more compartmentalized, less certain, and less responsive to evidence. Little research to date has explored whether lay people themselves recognize such a difference. We addressed this question in a series of sentence completion tasks, conducted in five settings that differed both in religious traditions and in language: the US, Ghana, (...)
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  26. The Poetic Apriori: Philosophical Imagination in a Meaningful Universe.Raymond C. Barfield - 2020 - Stuttgart, Germany: ibidem/Columbia University Press.
    Theories about the nature and function of philosophical imagination depend on our understanding of what kind of universe we inhabit. Some theories are compelling if the universe is meaningful as a whole, but they make no sense if it is not. Raymond C. Barfield discusses conditions that would be necessary if the universe is meaningful as a whole, and then develops a theory of philosophical imagination in light of that starting place. The theory moves toward the conclusion that if the (...)
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  27. Narrative philosophy of religion: apologetic and pluralistic orientations.Mikel Burley - 2020 - International Journal for Philosophy of Religion 88 (1):5-21.
    Recent decades have witnessed a growing interest in narrative both in certain areas of philosophy and in the study of religion. The philosophy of religion has not itself been at the forefront of this narrative turn, but exceptions exist—most notably Eleonore Stump’s work on biblical stories and the problem of suffering. Characterizing Stump’s approach as an apologetic orientation, this article contrasts it with pluralistic orientations that, rather than seeking to defend religious faith, are concerned with doing conceptual justice to the (...)
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  28. The nuts and bolts of transformation: Science fiction's imagined technologies and the civic imagination.Emanuelle Burton - 2020 - Zygon 55 (3):710-712.
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  29. The Ethics of Everyday Life: Moral Theology, Social Anthropology, and the Imagination of the Human. By Michael Banner. Pp xiii, 223, Oxford University Press, 2014, £20.00/$35.00. [REVIEW]Nathan L. Cartagena - 2020 - Heythrop Journal 61 (2):372-373.
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  30. Of Danger and Difficulty: Rowan Williams and ‘The Tragic Imagination’.Khegan Delport - 2020 - Heythrop Journal 61 (3):505-520.
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  31. Master Questions, Student Questions, and Genuine Questions: A Performative Analysis of Questions in Chan Encounter Dialogues.Nathan Eric Dickman - 2020 - Religions 2 (11):72.
    I want to know whether Chan masters and students depicted in classical Chan transmission literature can be interpreted as asking open (or what I will call “genuine”) questions. My task is significant because asking genuine questions appears to be a decisive factor in ascertaining whether these figures represent models for dialogue—the kind of dialogue championed in democratic society and valued by promoters of interreligious exchange. My study also contributes to a more comprehensive understanding of early Chan not only by detailing (...)
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  32. Review of Anna M. Hennessey, Imagery, Ritual, and Birth: Ontology Between the Sacred and the Secular: Lanham: Lexington Books, imprint of Rowman and Littlefield, 2018, ISBN: 978-1-4985-4873-1, hb, xxi+195pp. [REVIEW]Abigail Klassen - 2020 - Sophia 59 (3):617-620.
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  33. Schellenberg’s Ultimism as the Proper Object of Non-Doxastic Religion.Kirk Lougheed - 2020 - Sophia 59 (2):273-284.
    Carl-Johan Palmqvist recently examines a well-known form of non-doxastic religiosity called ultimism, which comes to us from J. L Schellenberg. He contends that traditional forms of religion are better candidates for non-doxastic religion for two reasons. First, their specificity makes them more likely to put one into contact with transcendental reality than ultimism. Second, religious experience can only be on traditional forms of religion, not on ultimism. I argue that Palmqvist’s rejection of ultimism is wrong. It’s false that ultimism isn’t (...)
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  34. Dialectics of the Self: Transcending Charles Taylor. By Ian Fraser. Pp. viii, 205, Exeter/Charlottesville, Imprint Academic, 2017, £17.95/$34.90. [REVIEW]Patrick Madigan - 2020 - Heythrop Journal 61 (1):174-175.
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  35. Religião e conexões geopolíticas no terceiro milênio / religion and geopolitics in the third millennium.Pamela Morales, Marília Peluso & Wallace Pantoja - 2020 - Belém, PA, Brasil: Independent.
    The book intends to interpret how different religions articulate their territories and manage the relationship with other religions, understanding systems and multiple everyday spaces, in a dynamic that is not only a component of contemporary reality, but is central to living it. The underlying thesis is that religion is the great geopolitical issue of our time, but an interpretation is only possible in terms of religious plurality and how ideas, symbolism, subjectivities and practices are incorporated in the daily life of (...)
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  36. The Marvellous and the Monstrous in the Sculpture of Twelfth‐Century Europe. By Kirk Ambrose. Pp. xiv, 194, Woodbridge, The Boydell Press, 2013, £50.00, paperback 2017, £19.99. [REVIEW]Luke Penkett - 2020 - Heythrop Journal 61 (3):523-523.
    Representations of monsters and the monstrous are common in medieval art and architecture, from the grotesques in the borders of illuminated manuscripts to the symbol of the "green man", widespread in churches and cathedrals. These mysterious depictions are frequently interpreted as embodying or mitigating the fears symptomatic of a "dark age". This book, however, considers an alternative scenario: in what ways did monsters in twelfth-century sculpture help audiences envision, perhaps even achieve, various ambitions? Using examples of Romanesque sculpture from across (...)
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  37. Monotheism and the Rise of Science.J. L. Schellenberg - 2020 - Cambridge University Press.
    This Element traces the effects of science's rise on the cultural status of monotheism. Starting in the past, it shows how monotheism contributed to science's rise, and how, returning the favour, science provided aid and support, until fairly recently, for the continuing success of monotheism in the west. Turning to the present, the Element explores reasons for supposing that explanatorily, and even on an existential level, science is taking over monotheism's traditional roles in western culture. These reasons are found to (...)
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  38. Virtue, Narrative, and Self: Explorations of Character in the Philosophy of Mind and Action.Joseph Ulatowski & Liezl Van Zyl (eds.) - 2020 - Routledge.
    Virtue, Narrative, and Self connects two philosophical areas of study that have long been treated as distinct: virtue theory and narrative accounts of personal identity. Chapters address several important issues and neglected themes at the intersection of these research areas. Specific examples include the role of narrative in the identification, differentiation, and cultivation of virtue, the nature of practical reasoning and moral competence, and the influence of life's narrative structure on our conceptions of what it means to live and act (...)
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  39. Doing theology with children through multimodal narrativity.Anthony Adawu - 2019 - HTS Theological Studies 75 (1):11.
    Doing theology with children, in a systematic and focused way, is a new practice. This article contributes to this theological practice by examining its emergence, nature and mission and proposing multimodal narrativity as a practical theological methodology for doing such theology. The article argues, from a practical theological standpoint, that doing theology with children should be understood as a synodal event – a journeying together with children about their faith; as a way of seeing the mysteries of God through the (...)
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  40. Technological Re-Enchantment: Transhumanism, Techno-Religion, and Post-Secular Transcendence.Albert R. Antosca - 2019 - Humanities and Technology Review 38 (2):1-28.
    This article provides a framework for understanding the dynamics between the disenchanting effects of a uniquely modern existential meaning crisis and a countervailing reenchantment facilitated by the techno-cultural movement of transhumanism. This movement constructs a post-secular techno-theology grounded in a transhumanist ontology that corresponds to a shift away from anthropocentric meaning systems. To shed light on this dynamic, I take a phenomenological approach to the human-technology relationship, highlighting the role of technology in ontology formation and religious imagination. I refer to (...)
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  41. The New Problem of Religious Luck.Guy Axtell - 2019 - In Ian M. Church & Robert J. Hartman (eds.), The Routledge Handbook of the Philosophy and Psychology of Luck. Routledge. pp. 436-450.
    The study of problems of religious luck, I hope to convince the reader, is a needed focus today, in that this study promotes useful dialogue among theologians, philosophers, and researchers in the cognitive science of religions. There is a strong tendency among faith traditions to invoke asymmetric explanations of the religious value or salvific status of the home religion vis-à-vis all others. Philosophy of luck will be presented in this chapter as aiding our understanding of what is going on when (...)
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  42. David Foster Wallace’s Catholic Imagination.Jean Bocharova - 2019 - Renascence 71 (4):233-246.
    Although scholars have read “The Depressed Person” in relation to questions of the self and problems of communication and self-expression, this paper reads the story as an entry point for examining the religious dimensions of Wallace’s work. Comparing Wallace with G.K. Chesterton, the paper argues that if we can accept that the depressed person’s condition is not a biologically grounded clinical depression but an exaggerated personification of a common ailment—a particular brand of loneliness—then we can see that we each have (...)
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  43. The origin in traces: diversity and universality in Paul Ricoeur’s hermeneutic phenomenology of religion.Darren E. Dahl - 2019 - International Journal for Philosophy of Religion 86 (2):99-110.
    At the heart of Paul Ricoeur’s hermeneutic phenomenology of religion one discovers a commitment to the diversity of religious expression. This commitment is grounded in his understanding of the linguistic and temporal conditions of religious phenomena. By exploring his contribution to the debate concerning the so-called ‘theological turn’ in French phenomenology in relation to his studies of translation, this essay explores Ricoeur’s understanding of religious phenomenality where meaning is experienced as the simultaneous advance and withdrawal of an originary event in (...)
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  44. The Buddha's Middle Way: Experiential Judgement in his Life and Teaching.Robert Michael Ellis - 2019 - Sheffield, UK: Equinox.
    The Middle Way was first taught explicitly by the Buddha. It is the first teaching offered by the Buddha in his first address, and the basis of his practical method in meditation, ethics, and wisdom. It is often mentioned in connection with Buddhist teachings, yet the full case for its importance has not yet been made. This book aims to make that case. -/- The Middle Way can be understood from the Buddha's life and metaphors as well as his teachings, (...)
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  45. The Fruit of Confessing Lips.Michael P. Foley - 2019 - Augustinianum 59 (2):425-452.
    In an effort to identify the genre of the Confessions, this essay: 1) explains the patristic notion of confession and how Augustine expands upon this already-rich concept to include that of sacrifice; 2) offers an overview of Augustine’s pervasive sacrificial imagery in the Confessions, especially with respect to himself, Monica, Alypius, and the philosophi; and 3) teases out the implications of this imagery and how Augustine’s theology of sacrifice relates to the genre of his Confessions. We conclude the Confessions is (...)
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  46. Guilt, Confession, and Forgiveness: From Methodology to Religious Experiencing in Paul Ricœur's Phenomenology.Anna Jani - 2019 - Journal of Speculative Philosophy 33 (1):8-21.
    Though Paul Ricœur’s phenomenological contribution manifests mainly in a philosophical interpretation of Husserlian phenomenological methodology, which leads finally into the theory of narrative identity, and this theory also extends to biblical hermeneutics, a connection between the theory of narrativity and biblical hermeneutics is still missing in Ricœurian phenomenology. Therefore, according to my thesis, the importance of narrativity for Ricœur’s biblical hermeneutics is the transition from textual interpretation to the phenomenology of action. My present essay will contribute to the elaboration of (...)
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  47. The Germany Illusion: Between Economic Euphoria and Despair. By Marcel Fratzscher. Pp. vii, 208, Oxford University Press, 2018, £20.89. [REVIEW]Patrick Madigan - 2019 - Heythrop Journal 60 (6):976-977.
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  48. Imagination and the Individual in Kierkegaard's The Concept of Anxiety.Brian Hisao Onishi - 2019 - Heythrop Journal 60 (5):727-738.
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  49. God, Elvish, and Secondary Creation.Andrew Pinsent - 2019 - European Journal for Philosophy of Religion 11 (2):191-204.
    According to the theological worldview of J. R. R. Tolkien, the principal work of a Christian is to know, love, and serve God. Why, then, did he devote so much time to creating an entire family of imaginary languages for imaginary peoples in an imaginary world? This paper argues that the stories of these peoples, with their ‘eucatastrophes,’ have consoling value amid the incomplete stories of our own lives. But more fundamentally, secondary creation is proper to the adopted children of (...)
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  50. Narrative Theology and the Hermeneutical Virtues: Humility, Patience, Prudence by Jacob L. Goodson.Michael L. Raposa - 2019 - American Journal of Theology and Philosophy 40 (1):67-71.
    The distance in conceptual space between the philosophical pragmatism of William James and the narrative theologies of Hans Frei and Stanley Hauerwas would appear at first glance to be significant. Hauerwas himself has measured that distance in public, when his extended critique of James supplied a good portion of the agenda for his Gifford Lectures, delivered in 2001 at St. Andrews and subsequently published as With the Grain of the Universe: The Church's Witness and Natural Theology. In this book, Jacob (...)
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