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Christopher J. Insole [26]Christopher James Insole [1]
  1.  1
    Kant and the Creation of Freedom: A Theological Problem.Christopher J. Insole - 2013 - Oxford University Press UK.
    Kant actively struggles with the problem of how to conceive of God's creative action in relation to human freedom. He comes to the view that human freedom can only be protected if God withdraws in certain ways from the created world. The two pillars of Kant's mature philosophy - transcendental idealism and freedom - are in part shaped and motivated by Kant's need to provide a solution to his theological problem. The medieval and early modern theological tradition conceives of divine (...)
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  2.  1
    Kant and the Divine: From Contemplation to the Moral Law.Christopher J. Insole - 2020 - Oxford University Press.
    The philosopher Kant is a key thinker in shaping our contemporary concept of morality, freedom, and happiness. This book argues that Kant believes in God, but that he is not a Christian, and that this opens up an important and neglected dimension of Western Philosophy.
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  3.  62
    Seeing Off the Local Threat to Irreducible Knowledge by Testimony.Christopher J. Insole - 2000 - Philosophical Quarterly 50 (198):44-56.
  4. The Realist Hope: A Critique of Anti-Realist Approaches in Contemporary Philosophical Theology.Christopher J. Insole - 2009 - Ars Disputandi 9:1566-5399.
     
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  5. Faith and Philosophical Analysis: The Impact of Analytical Philosophy on the Philosophy of Religion.Harriet A. Harris & Christopher J. Insole - 2005 - Routledge.
    What tensions arise between philosophy of religion and theology? What strengths and weaknesses of analytical methods emerge in relation to strongly confessional philosophical theologies, or to Continental philosophies? Faith and Philosophical Analysis evaluates how well philosophy of religion serves in understanding religious faith. Figures who rarely share the space of the same book - leading exponents of analytic philosophy of religion and those who question its legacy - are drawn together in this book, with their disagreements harnessed to positive effect. (...)
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  6.  20
    Kant's Transcendental Idealism, Freedom and the Divine Mind1.Christopher J. Insole - 2011 - Modern Theology 27 (4):608-638.
    Without denying the importance of a range of independent epistemic and metaphysical considerations, I argue that there is an irreducibly theological dimension to the emergence of Kant's transcendental idealism. Creative tasks carried out by the divine mind in the pre‐critical works become assigned to the human noumenal mind, which is conceived of as the source of space, time and causation. Kant makes this shift in order to protect the possibility of transcendental freedom. I show that Kant has significant theological difficulties (...)
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  7.  32
    Against Radical Orthodoxy: The Dangers of Overcoming Political Liberalism.Christopher J. Insole - 2004 - Modern Theology 20 (2):213-241.
    The article considers the critique of political liberalism offered by the Radical Orthodoxy movement. The first part deals with the claim that the underlying framework for the “secular” human condition ‐which would include political liberalism‐ is ontological violence and ethical nihilism.The second part of the article deals with the charge that liberalism leads to a social atomism and individualism which can be overcome with the help of a participatory‐analogical theology. I consider the invocation to unity, participation and transformation to be (...)
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  8.  40
    A Thomistic Reading of Kant's Groundwork of the Metaphysics of Morals: Searching for the Unconditioned.Christopher J. Insole - 2015 - Modern Theology 31 (2):284-311.
  9.  13
    Kant on Christianity, Religion and Politics: Three Hopes, Three Limits.Christopher J. Insole - 2016 - Studies in Christian Ethics 29 (1):14-33.
    This article makes two key claims in succession. First of all, Kant’s own religious hope is significantly and studiedly distanced from the traditions of Christianity that he would have received, in ways that have not yet been fully, or widely, appreciated. Kant makes an ideal moral community the object of our religious hopes, and not the transcendent God of the tradition. Secondly, Kant nonetheless has a notion of transcendence at play, but in a strikingly different key to traditional Christianity. Both (...)
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  10. Book Review: John E. Hare, God and Morality: A Philosophical History (Malden, MA: Blackwell, 2007). Vi + 309 Pp. 45 (Hb), ISBN 978-0-631-23607-. [REVIEW]Christopher J. Insole - 2010 - Studies in Christian Ethics 23 (1):93-97.
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  11.  73
    Book Review: Church, State and Civil Society. [REVIEW]Christopher J. Insole - 2005 - Studies in Christian Ethics 18 (3):144-147.
  12.  38
    Speech and Theology: Language and the Logic of Incarnation. [REVIEW]Christopher J. Insole - 2005 - Religious Studies 41 (2):233-237.
  13. The Realist Hope: A Critique of Anti-Realist Approaches in Contemporary Philosophical Theology.Christopher J. Insole - 2006 - Routledge.
    Taking into consideration analytical, continental, historical, post-modern and contemporary thinkers, Insole provides a powerful defence of a realist construal of religious discourse. Insole argues that anti-realism tends towards absolutism and hubris. Cutting through the tired and well-rehearsed debates in this area, Insole provides a fresh perspective on approaches influenced by Wittgenstein, Kant, and apophatic theology. The defence of realism offered is unusual in being both analytically precise, and theologically sensitive, with a view to some of the wider cultural, ethical and (...)
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  14.  48
    Two Conceptions of Liberalism: Theology, Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke.Christopher J. Insole - 2008 - Journal of Religious Ethics 36 (3):447-489.
    Constitutional liberal practices are capable of being normatively grounded by a number of different metaphysical positions. Kant provides one such grounding, in terms of the autonomously derived moral law. I argue that the work of Edmund Burke provides a resource for an alternative construal of constitutional liberalism, compatible with, and illumined by, a broadly Thomistic natural law worldview. I contrast Burke's treatment of the relationship between truth and cognition, prudence and rights, with that of his contemporary, Kant. We find that (...)
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  15.  36
    Kant and the Creation of Freedom: A Response to Terry Godlove.Christopher J. Insole - 2014 - International Journal for Philosophy of Religion 76 (2):111-128.
    In his review of my book, Terry Godlove raises some robust objections to the exegesis of Kant that I present in my recent book, Kant and the Creation of Freedom: a Theological Problem (Oxford/New York: Oxford University Press, 2013). I respond to these criticisms in this article. Properly to locate Godlove’s exegetical objections, I dedicate the first section to setting out the arc of the argument I trace. I then set out and treat in turn Godlove’s main objections to my (...)
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  16.  25
    The Truth Behind Practices: Wittgenstein, Robinson Crusoe and Ecclesiology.Christopher J. Insole - 2007 - Studies in Christian Ethics 20 (3):364-382.
    The Wittgensteinian claim that meaning is immanent to 'practices', influential in contemporary theology, is capable of two readings: the first takes `practice' to refer to the social activities of actual communities; the second implies no more than a way of going on that is in principle communicable. The first reading is palpably unattractive, both philosophically and exegetically; the second reading is much less ambitious, providing a plausible critique of empiricist theories of meaning. I suggest that it is the first implausible (...)
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  17.  10
    The Worship of Freedom: Negative and Positive Notions of Liberty in Philosophy of Religion and Political Philosophy.Christopher J. Insole - 2004 - Heythrop Journal 45 (2):209-226.
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  18.  21
    The Worship of Freedom: Negative and Positive Notions of Liberty in Philosophy of Religion and Political Philosophy.Christopher J. Insole - 2004 - Heythrop Journal 45 (2):209–226.
  19.  15
    Why Anti‐Realism Breaks Up Relationships.Christopher J. Insole - 2002 - Heythrop Journal 43 (1):20–33.
    Some theologians are inclined to regard realism with hostility or indifference. I do not present an argument for realism, but for why realism matters, and what is at stake.First of all, I separate the heart of realism from gratuitous doctrines which are too often associated with it. Religious realism is the claim that truth is independent of our beliefs about truth, and that we can in principle hope to have true beliefs about God. Realism is not intrinsically concerned with the (...)
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  20.  11
    “Beyond Glass Doors . . . The Sun No Longer Shining”: English Platonism and the Problem of Self‐Love in the Literary and Philosophical Work of Iris Murdoch1. [REVIEW]Christopher J. Insole - 2006 - Modern Theology 22 (1):111-143.
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  21.  3
    Kant, Divinity and Autonomy.Christopher J. Insole - 2019 - Studies in Christian Ethics 32 (4):470-484.
    I suggest that in Kant’s conception of autonomy, we have a faithful variant of a perennial philosophical conception of divinity, distinctively re-configured by Kant’s own preoccupations and system, but still recognisably oriented around some philosophical conceptions of the divine, which have their origins in deep classical wells, with dreams and memories of thought-thinking-itself, and joyously diffusing itself, generating plenitude and harmony. If this is correct, then we might find that the most interesting dialogue in the realm of ‘public theology’ is (...)
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  22.  4
    Why Anti‐Realism Breaks Up Relationships.Christopher J. Insole - 2002 - Heythrop Journal 43 (1):20-33.
    Some theologians are inclined to regard realism with hostility or indifference. I do not present an argument for realism, but for why realism matters, and what is at stake.First of all, I separate the heart of realism from gratuitous doctrines which are too often associated with it. Religious realism is the claim that truth is independent of our beliefs about truth, and that we can in principle hope to have true beliefs about God. Realism is not intrinsically concerned with the (...)
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  23.  28
    Why John Hick Cannot, and Should Not, Stay Out of the Jam Pot.Christopher J. Insole - 2000 - Religious Studies 36 (1):25-33.
    John Hick uses a distinction between the formal and the substantial properties of the Real an sich, the noumenal God. Hick claims that substantial properties, such as 'being good' or 'being personal', cannot be ascribed to the Real an sich. On the other hand, according to Hick, formal properties -- such as 'being such that none of our concepts apply' -- can be predicated of the Real an sich. I argue, first of all, that many of the properties Hick ascribes (...)
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  24.  1
    Fergusson, Church, State and Civil Society.Christopher J. Insole - 2005 - Studies in Christian Ethics 18 (3):144.
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  25.  23
    Gordon Kaufman and the Kantian Mystery.Christopher J. Insole - 2000 - International Journal for Philosophy of Religion 47 (2):101-119.
  26.  1
    Free Belief: The Medieval Heritage in Kant’s Moral Faith.Christopher J. Insole - 2019 - Journal of the History of Philosophy 57 (3):501-528.
    kant famously rules out the possibility of any knowledge of God’s existence or non-existence.1 In denying the possibility of knowledge about God, Kant departs from his rationalist sources, and from his own earlier position. Leibniz, Wolff, Locke, Crusius, Meier, and Baumgarten all assert that we can have knowledge of the existence and properties of God.2 Although he finds that there is an absence of evidence sufficient for knowledge about God’s existence, or non-existence, this is not, for Kant, a disordered or (...)
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