Recognition and Religion: A Historical and Systematic Study outlines the first intellectual history of religious recognition, stretching from the New Testament to present day. Risto Saarinen connects the history of religion with philosophical approaches, arguing that philosophers owe a considerable historical and conceptual debt to the religious processes of recognition. At the same time, religious recognition has a distinctive profile that differs from philosophy in some important respects. Saarinen undertakes a systematic elaboration of the insights provided by the tradition of (...) religious recognition. He proposes that theology and philosophy can make creative use of the long history of religious recognition. (shrink)

This volume examines the medieval understanding of Aristotle's "weakness of the will". The medieval views are outlined on the basis of five major commentaries on Aristotle's _Nicomachean Ethics_ between 1250 and 1350.

This paper investigates Friedrich Schleiermacher’s (1768–1834) use of recognition (Anerkennung) terminology, focusing on the early On Religion (1799) and the late Glaubenslehre (1830). While the term occurs only rarely in On Religion, Schleiermacher speaks of the “recognition of otherness” (Anerkennen des Fremden) in a distinctive fashion in this work. In Glaubenslehre, recognition terminology is frequently used. Here, Schleiermacher considers that the doctrine of justification should be considered as an event in which God recognizes human beings. Recognition is compared with the (...) adoption terminology of the Roman law (agnitio filii). Schleiermacher’s use of the term is to some extent indebted to Johann Joachim Spalding and Johann Gottlieb Fichte. As Schleiermacher highlights the role of feeling, he also participates in the sentimentalist current of the Enlightenment. In theological contexts, however, his view is highly original, replacing the older upward model of a servant recognizing the Lord frequently with downward and horizontal models of religious recognition. Philosophically, Schleiermacher does not embrace Hegelian recognition but moves within the pre-Hegelian models of Fichte and sentimentalism. (shrink)

In addition to considering the work of a broad range of Renaissance authors (including Petrarch, Donato Acciaiuoli, John Mair, and Francesco Piccolomini), Risto ...

ABSTRACT This paper investigates Friedrich Schleiermacher’s (1768–1834) use of recognition (Anerkennung) terminology, focusing on the early On Religion (1799) and the late Glaubenslehre (1830). While the term occurs only rarely in On Religion, Schleiermacher speaks of the “recognition of otherness” (Anerkennen des Fremden) in a distinctive fashion in this work. In Glaubenslehre, recognition terminology is frequently used. Here, Schleiermacher considers that the doctrine of justification should be considered as an event in which God recognizes human beings. Recognition is compared with (...) the adoption terminology of the Roman law (agnitio filii). Schleiermacher’s use of the term is to some extent indebted to Johann Joachim Spalding and Johann Gottlieb Fichte. As Schleiermacher highlights the role of feeling, he also participates in the sentimentalist current of the Enlightenment. In theological contexts, however, his view is highly original, replacing the older upward model of a servant recognizing the Lord frequently with downward and horizontal models of religious recognition. Philosophically, Schleiermacher does not embrace Hegelian recognition but moves within the pre-Hegelian models of Fichte and sentimentalism. (shrink)

RésuméCet article traite de la théorie de l'action du début du XIVesiècle, en particulier de l'émergence et de la cohérence des jugements suscitant l'action. Pour Thomas d'Aquin, les trois «parties de la prudence» sont: 1) l'eubulia(la «bonne délibération»); 2) lasynesis(le «bon jugement»); 3) le commandement d'agir qui en résulte. Le vocabulaire de Thomas d'Aquin, emprunté à l'Éthique à Nicomaqued'Aristote, livre VI, se raffine substantiellement dans les écrits de Gérard Odon et Jean Buridan. Entre autres, leur discussion de la circonspection et (...) de la prudence lors du processus de délibération jette un éclairage nouveau sur la conception que le Moyen Âge sefaisait de la «faiblesse de la volonté». (shrink)

Die lateinischen Verben agnoscere, recognoscere beleuchten die Theologie der Anerkennung. Seit der pseudoklementinischen Schrift Recognitiones werden sie für die Schilderung von religiösen Phänomenen wie Konversion, relationale Selbstbestimmung und existenziale Statusveränderung des Gegenstandes gebraucht. Das deutsche Wort „Anerkennung“ erhält programmatische theologische Bedeutung bei J. J. Spalding um 1797.

This article has two objectives. Firts, it is my aim to outline some medieval views concerning the acts that oppose one's better judgment. I will use Aristotle's term aktasia to denote the moral state of an agent behaving in this way. John Burdidan's (1285-1349) treatment of akrasia is especially relevant here. Second, it will be argued that some important philosophical ideas proposed receently by Donald Davidson, in his influential study 'How is Waekness of the Will Possible?', are anticipated in the (...) medieval discussion. (shrink)

The paper discusses the relationship between “atonement” and “reconciliation” in systematic theology, claiming that Hegel’s concept of reconciliation (Versöhnung) continues to influence contemporary English-speaking theology. It is argued that the so-called theories of atonement often tacitly assume “Hegel’s camel”, an idea consisting of three propositions as follows: (i) atonement is a consistent umbrella concept that pertains to the systematic explanation of the entire work of Christ, (ii) atonement contains both an overarching rational insight and a moral code of conduct that (...) provide an apology for the truth of Christian faith, (iii) Anselm of Canterbury has seminal importance when this rational atonement is explained. The paper complements the author’s historical-critical discussion of “reconciliation” undertaken in St. Andrews Encyclopedia of Theology. (shrink)

Dust jacket, back cover: In this book, Risto Saarinen studies Martin Luther's understanding of the gift and related issues such as favours and benefits, faith and justification, virtues and merits, ethics and doctrine, law and Christ. He shows that Luther both continues and criticizes the classical discusssions regarding the differences and parallels between gifts and sales.

This paper wants to bring about a “linguistic turn” in the current theological discussion on gifts and giving. It focuses on the linguistic constructions around “give” and their use in religious and theological texts. The linguistic approach is enriched with the help of Seneca's philosophy of gifts and services. Seneca's De beneficiis is not, however, interpreted as a handbook of anthropology and economic exchange, but as a guide to the proper use of the words “give” and “receive”. In the last (...) sections of this paper, some prominent themes of Reformation theology are discussed from the linguistic perspective of giving. In particular, the issue of receiving something purely passively is addressed. (shrink)