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Switch to: References
Citations of:
Transcendence: Critical Realism and God
Routledge. Edited by Andrew Collier & Douglas V. Porpora (2004)
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In the following paper I explore various aspects of Jamie Morgan's recent review essay of my Christianity and Critical Realism. I suggest that his reading of the book is flawed on at least three counts: he misreads the book as a work of Christian apologetics rather than as an attempt to enrich debates surrounding the ‘spiritual turn’ in critical realism; his core claim that Christian theological science is closed to judgemental rationality in the public sphere is dependent on a neo-Kantian (...) |
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This article makes the case for a contemporary philosophy of Islam to help Muslims surmount the challenges of postmodernity and to transcend the hiatuses and obstacles that Muslims face in their interaction and relationships with non-Muslims. It argues that the philosophy of critical realism so fittingly underlabours for the contemporary interpretation, clarification and conceptual deepening of Islamic doctrine and practice as to suggest and necessitate the development of a distinctive Islamic critical realist philosophy, social and educational theory and world-view, specifically (...) No categories |
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In this article, I discuss the nature, causes and effects of the crisis of civilization which we can observe for over forty years. This crisis affects social order, with its economic, institutional and demographic dimensions, as well as the culture and the social structure. Here, I am particularly dealing with the question of human person and their relations with others, as well as the humanities. I show globalization, the growth of cancerous mass culture and secularization as a background of the (...) No categories |
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ABSTRACTThe thought of Bernard Lonergan remains relatively unknown among those in the tradition of critical realism associated with Roy Bhaskar. In this paper, I argue that Lonergan’s approach to philosophical questions is both deeply consonant with the thought of Bhaskar and complementary to it. Following a brief overview of different approaches to critical realism, Lonergan’s epistemology is outlined, and parallels drawn with the thought of Bhaskar. The congruence of Lonergan’s philosophy with modern science and its openness to the transcendent are (...) No categories |
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Volume 18, Issue 2, April 2019, Page 211-216. No categories |
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Christian Smith's What Is a Person? provides an account of the person from the perceptive of critical realism. As a fellow critical realist, I support that philosophical position and in this response I seek to support it by connecting it to the embodied realism developed by George Lakoff and Mark Johnson. In order to bring the two forms of realism together, I critique both the relativism of embodied realism and the idea, found in Smith, that the person's awareness of the (...) |
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ABSTRACT In this wide-ranging interview Professor Douglas V. Porpora discusses a number of issues. First, how he became a Critical Realist through his early work on the concept of structure. Second, drawing on his Reconstructing Sociology, his take on the current state of American sociology. This leads to discussion of the broader range of his work as part of Margaret Archer’s various Centre for Social Ontology projects, and on moral-macro reasoning and the concept of truth in political discourse. No categories |
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Volume 18, Issue 2, April 2019, Page 216-220. No categories |
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ABSTRACTIn this essay, I set out key aspects of Nicholas’ Rescher’s Metaphysical Perspectives. I illustrate the tenor and value of the text based on extended analysis of: Chapter 1, on fundamental... No categories |
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In this review article various aspects of Andrew Wright's Christianity and Critical Realism are explored. Wright claims that Trinitarian theology is essentially realist in its form and that realism can be used to defend or justify Trinitarian Christianity. The nature of the specific case brings to the fore a number of issues regarding the nature of reasoning and judgemental rationality for realists. |
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Rescher is a key figure in ‘new American pragmatist philosophy’. His work shares many commonalities with critical realism and engaging with it is always a rewarding experience. In this paper I set out the key features of his work on evolution and intelligent design, Productive Evolution: On Reconciling Evolution with Intelligent Design, and then address the weaknesses in the argument. The central strength of the argument is its innovative approach to the meaning of intelligent design in its relation to evolution. (...) |
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In this article, we describe how Louis-Joseph Lebret’s work, propelled by his human-centred spirituality, contributed to the development of an approach aimed at the transformation of social and eco... |
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Robert H. Holden, in ‘The Public University's Unbearable Defiance of Being’ (2009, Educational Philosophy and Theory, 41:5, pp. 575–591) argues that the public university ought to welcome the infusion of relevant beliefs, including religious ones, in carrying out its research and teaching responsibilities. In this paper, I examine whether he has shown that some opinions are suppressed, whether he has shown that other views are hegemonic, the central argument that lies behind his thinking, and then consider the educational consequences of (...) |
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‘Critical realism’ is to some extent an equivocal term, although its ambiguity has rarely been noticed. The reason for this ambiguity is that the term has constantly been reinvented. Nevertheless, the identity of the label and many family resemblances between its uses allowed for a transfer of thought between these different, although similar concepts, bearing the same name. The purpose of this article is to highlight the similarities and differences between the Barbour family of critical realism in science and religion (...) No categories |
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Modernity has imposed on many of us, and perhaps especially on academics, a habit of silence with regard to what John Rawls called deeply held ‘comprehensive’ moral beliefs. According to Rawls and his many disciples, the survival of liberalism depends upon the bracketing of comprehensive beliefs whenever we step into the public sphere. And in the field of higher education, that would have to include the classroom, the lab, the library carrel, the hotel conference suites where we confer and exchange (...) |
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Modernity has imposed on many of us, and perhaps especially on academics, a habit of silence with regard to what John Rawls called deeply held ‘comprehensive’ moral beliefs. According to Rawls and his many disciples, the survival of liberalism depends upon the bracketing of comprehensive beliefs whenever we step into the public sphere. And in the field of higher education, that would have to include the classroom, the lab, the library carrel, the hotel conference suites where we confer and exchange (...) |
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Distinguishing between ‘analytical’ or ‘orthodox’ and ‘dialectical’ readings of first-wave critical realism, this review essay engages critically with the former as exemplified in Critical Realism and the Social Sciences: Heterodox Elaborations, edited by Jon Frauley and Frank Pearce. It argues that the ‘orthodox’ reading is fixist and endist and that this is conducive to an ill-informed and unconstructive attitude of hostility to dialectical critical realism and the philosophy of meta-Reality that is at odds with the critical realist embrace and that (...) |
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Since the turn of the millennium Jürgen Habermas's contributions to social and political theory have been increasingly turning toward matters of religious and theological relevance. This article weighs up the import and coherence of Habermas's recent reflections on religious belief and its relationship to reason and modernity in Western philosophical culture. At the forefront of the analysis stands Habermas's conception of appropriate “limits” and “boundaries” between the domains of knowledge and faith and the possibility and desirability of a process of (...) |
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Drawing on Bernard Lonergan's Method in Theology (1972) I argue that theology can be taught because personal knowledge, of which it is an instance, is at the heart of academic inquiry; and it should be taught because critical engagement with basic ways of taking one's life as a whole (religion in a broad sense) furnishes a critique of the typical oversights of contemporary culture. The appropriation of one's subjectivity entails an awareness of an existential dialectic that pushes towards a decisive (...) |
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In the last decade the public health movement has bolstered efforts to prevent interpersonal violence through bringing social policy attention and needed dollars to prevention initiatives. Features in a public health approach to prevention include an evidence-based conception of the risks and so-called ?protective? factors associated with the unwanted problem and the use of sophisticated evaluation tools to monitor prevention efforts. This article critically reviews public health prevention methodology as applied to interpersonal violence prevention at the primary level through drawing (...) |
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Volume 19, Issue 2, April 2020, Page 201-205. No categories |
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The human being is a dynamic and open creature, and therefore he always changes. However, not only an individual but also the whole society is in such a state. The article briefly explains the urge... No categories |
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This article explores how the concept of agency in social theory changes when it is conceptualized as a relational rather than an individual phenomenon. It begins with a critique of the structure/agency debate, particularly of how this emerges in the critical realist approach to agency typified by Margaret Archer. It is argued that this approach, and the critical realist version of relational sociology that has grown from it, reify social relations as a third entity to which agents have a cognitive, (...) No categories |
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This article explores the relationship between theology and sociology on two levels. The first is in terms of the general disciplinary closure that has marked much of their coexistence, despite the many topics on which they potentially meet. The second level is more specific and concerns the tension in Britain between religious sociology, in which sociology is put to serve faith, and the secular sociology of religion, where religion is studied scientifically. This tension has been addressed before with respect to (...) |
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In this wide-ranging interview Professor Margaret Archer discusses a variety of aspects of her work, academic career and influences, beginning with the role the study of education systems played in... No categories |
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This paper applied the philosophical theory of critical realism to the problem of evil. Using the method of critical analysis of related literature, the paper discovered, among other things, that e... No categories |
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