J. Aaron Simmons – författare

In this global introduction to philosophy of religion you begin not with a single tradition, but with religious philosophies from East Asia, South Asia, West Africa, and Native North America, alongside the classical Abrahamic and modern European traditions.Matching this diversity of traditions, chapters are organized around questions that acknowledge there is no single understanding of any god or ultimate reality. Instead you approach six different traditions of philosophizing about religion by asking questions about the journeys of both the self and the cosmos such as “What is my path?” and “Where did the cosmos come from?” Accompanied by introductory materials and an extensive glossary, each chapter includes learning objectives, questions for discussion, and suggested primary and secondary sources. The categories of religion and philosophy are interrogated throughout.Equipped with study tools and universal questions about the self and the cosmos, Philosophies of Religion: A Global and Critical Introduction shows you how to philosophize about religions around the world.

One of the marks of being a philosopher is participating in debates about what counts as "philosophy." Of particular note in such debates is the question of how to distinguish philosophy from theology. Although a variety of answers to this question have been offered in the history of philosophy, in recent decades, the prominence of Christian philosophy has been heralded by many as a genuine triumph over the problematic narrowness of strong foundationalism, positivism, and scientism. For others, however, it signals that philosophy continues to risk being replaced by confessional theology. Wherever one comes down on such issues, and however one interprets recent trends in philosophy of religion, the idea of Christian philosophy continues to present pressing questions for those working in meta-philosophy, epistemology, metaphysics, hermeneutics, and value theory. In this volume, established scholars representing a variety of cultural traditions, religious perspectives, and philosophical priorities all wrestle with how the idea of Christian philosophy should be understood, appropriated, and engaged in light of where philosophy is and where it is likely to go. The volume includes classical essays that have deeply marked the field and also new essays that explore the relevance of Christian philosophy to issues in disability studies, engaged pedagogy, lived phenomenology, the academic study of religion, and the workings of social power. Rather than offer a unified view that seeks to settle things, the contributors demonstrate that Christian philosophy remains a topic of lively debate. Wherever one comes down on the issues considered here, this volume shows that Christian philosophy is neither merely of historical interest, nor of interest only to Christians, but instead remains a thoroughly philosophical topic worthy of serious consideration and substantive critique. With a Foreword by Nicholas Wolterstorff, Noah Porter Professor Emeritus of Philosophical Theology at Yale University; Senior Research Fellow in the Institute for Advanced Studies in Culture at the University of Virginia; and Honorary Professor of Australian Catholic University.

Kierkegaard's God and the Good Life focuses on faith and love, two central topics in Kierkegaard's writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard's understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously.

Kierkegaard's God and the Good Life focuses on faith and love, two central topics in Kierkegaard's writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard's understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously.

Recent discussions in the philosophy of religion, ethics, and personal political philosophy have been deeply marked by the influence of two philosophers who are often thought to be in opposition to each other, Søren Kierkegaard and Emmanuel Levinas. Devoted expressly to the relationship between Levinas and Kierkegaard, this volume sets forth a more rigorous comparison and sustained engagement between them. Established and newer scholars representing varied philosophical traditions bring these two thinkers into dialogue in 12 sparkling essays. They consider similarities and differences in how each elaborated a unique philosophy of religion, and they present themes such as time, obligation, love, politics, God, transcendence, and subjectivity. This conversation between neighbors is certain to inspire further inquiry and ignite philosophical debate.

The theological turn in French phenomenology has been of great interest to scholars working in contemporary continental thought, but according to J. Aaron Simmons, not enough has been done to bring these debates into conversation with more mainstream philosophy. Building on the work of Kierkegaard, Levinas, Marion, and Derrida, among others, Simmons suggests how continental philosophy of religion can intersect with political philosophy, environmental philosophy, and theories of knowledge. By productively engaging philosophical "God-talk," Simmons proposes a robust model of postmodern religious belief and ethical existence.

The theological turn in French phenomenology has been of great interest to scholars working in contemporary continental thought, but according to J. Aaron Simmons, not enough has been done to bring these debates into conversation with more mainstream philosophy. Building on the work of Kierkegaard, Levinas, Marion, and Derrida, among others, Simmons suggests how continental philosophy of religion can intersect with political philosophy, environmental philosophy, and theories of knowledge. By productively engaging philosophical "God-talk," Simmons proposes a robust model of postmodern religious belief and ethical existence.

This volume illustrates the relevance of phenomenology to a range of contemporary concerns. The authors draw on analytic, continental, and pragmatic resources to demonstrate how phenomenology is an important resource for questions of personal existence and social life.

Buddhas, gods, prophets and oracles are often depicted as asking questions. But what are we to understand when Jesus asks “Who do you say that I am?”, or Mazu, the Classical Zen master asks, “Why do you seek outside?" Is their questioning a power or weakness? Is it something human beings are only capable of due to our finitude? Is there any kind of question that is a power?Focusing on three case studies of questions in divine discourse on the level of story - the god depicted in the Jewish Bible, the master Mazu in his recorded sayings literature, and Jesus as he is depicted in canonized Christian Gospels - Nathan Eric Dickman meditates on human responses to divine questions. He considers the purpose of interreligious dialogue and the provocative kind of questions that seem to purposefully decenter us, drawing on methods from confessionally-oriented hermeneutics and skills from critical thinking. He allows us to see alternative ways of interpreting religious texts through approaches that look beyond reading a text for the improvement of our own religion or for access to some metaphysically transcendent reality. This is the first step in a phenomenology of religions that is inclusive, diverse, relevant and grounded in the world we live in.

Buddhas, gods, prophets and oracles are often depicted as asking questions. But what are we to understand when Jesus asks “Who do you say that I am?”, or Mazu, the Classical Zen master asks, “Why do you seek outside?" Is their questioning a power or weakness? Is it something human beings are only capable of due to our finitude? Is there any kind of question that is a power?Focusing on three case studies of questions in divine discourse on the level of story - the god depicted in the Jewish Bible, the master Mazu in his recorded sayings literature, and Jesus as he is depicted in canonized Christian Gospels - Nathan Eric Dickman meditates on human responses to divine questions. He considers the purpose of interreligious dialogue and the provocative kind of questions that seem to purposefully decenter us, drawing on methods from confessionally-oriented hermeneutics and skills from critical thinking. He allows us to see alternative ways of interpreting religious texts through approaches that look beyond reading a text for the improvement of our own religion or for access to some metaphysically transcendent reality. This is the first step in a phenomenology of religions that is inclusive, diverse, relevant and grounded in the world we live in.

In this global introduction to philosophy of religion you begin not with a single tradition, but with religious philosophies from East Asia, South Asia, West Africa, and Native North America, alongside the classical Abrahamic and modern European traditions.Matching this diversity of traditions, chapters are organized around questions that acknowledge there is no single understanding of any god or ultimate reality. Instead you approach six different traditions of philosophizing about religion by asking questions about the journeys of both the self and the cosmos such as “What is my path?” and “Where did the cosmos come from?” Accompanied by introductory materials and an extensive glossary, each chapter includes learning objectives, questions for discussion, and suggested primary and secondary sources. The categories of religion and philosophy are interrogated throughout.Equipped with study tools and universal questions about the self and the cosmos, Philosophies of Religion: A Global and Critical Introduction shows you how to philosophize about religions around the world.

In this open access book, Andrea Rota makes the case for philosophical, theoretical, and empirical approaches to the study of religion, drawing on ongoing debates and challenging individualist perspectives.Rota begins with a survey of the work of Michael Bratman, John Searle, Raimo Tuomela, and Margaret Gilbert exploring the relevance of their insights for the study of religion. He sets out a theoretical framework to operationalize their philosophical ideas in an empirical research setting. Applying this framework in Part Two, Rota analyses the collective agency of Jehovah’s Witnesses, focusing on the roles that print and electronic media play in structuring communicative processes that conduce to collective intentions and commitments. He presents extensive fieldwork carried out in Switzerland and Germany, examining both qualitative and quantitative data.By demonstrating the fruitfulness of philosophical perspectives on collective intentionality and social ontology, Rota's study makes a timely contribution to our understanding of the beliefs, emotions, and aesthetic experiences of religious groups.The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by the Swiss National Science Foundation.

In this open access book, Andrea Rota makes the case for philosophical, theoretical, and empirical approaches to the study of religion, drawing on ongoing debates and challenging individualist perspectives.Rota begins with a survey of the work of Michael Bratman, John Searle, Raimo Tuomela, and Margaret Gilbert exploring the relevance of their insights for the study of religion. He sets out a theoretical framework to operationalize their philosophical ideas in an empirical research setting. Applying this framework in Part Two, Rota analyses the collective agency of Jehovah’s Witnesses, focusing on the roles that print and electronic media play in structuring communicative processes that conduce to collective intentions and commitments. He presents extensive fieldwork carried out in Switzerland and Germany, examining both qualitative and quantitative data.By demonstrating the fruitfulness of philosophical perspectives on collective intentionality and social ontology, Rota's study makes a timely contribution to our understanding of the beliefs, emotions, and aesthetic experiences of religious groups.The eBook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by the Swiss National Science Foundation.

Exploring how analytic philosophy of religion can expand its horizons to combat old biases, Amber L. Griffioen’s new book argues for reorientations in the discipline aimed at transforming it into a field that is simultaneously theoretically rigorous, socially relevant, and radically inclusive.Drawing on diverse philosophical resources, Griffioen brings the practical and imaginative aspects of religion to the fore as objects for philosophical reflection. Chapters include discussions of topics such as theological realism, religious epistemology, models of religious faith, the religious imagination, and the problem of evil. Ultimately, Griffioen argues for a “doxastically permissive” approach to the religious life understood as a form of deeply earnest play—one compatible with belief but not requiring it.Exploring traditional debates together with a consideration of their limits—and proposing alternative approaches that promise to move the discipline forward in exciting ways—Griffioen’s book is an essential resource for any scholar or student of philosophy of religion.

Exploring how analytic philosophy of religion can expand its horizons to combat old biases, Amber L. Griffioen’s new book argues for reorientations in the discipline aimed at transforming it into a field that is simultaneously theoretically rigorous, socially relevant, and radically inclusive.Drawing on diverse philosophical resources, Griffioen brings the practical and imaginative aspects of religion to the fore as objects for philosophical reflection. Chapters include discussions of topics such as theological realism, religious epistemology, models of religious faith, the religious imagination, and the problem of evil. Ultimately, Griffioen argues for a “doxastically permissive” approach to the religious life understood as a form of deeply earnest play—one compatible with belief but not requiring it.Exploring traditional debates together with a consideration of their limits—and proposing alternative approaches that promise to move the discipline forward in exciting ways—Griffioen’s book is an essential resource for any scholar or student of philosophy of religion.

Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion.Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called ‘analytic-continental’ divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of ‘religion.’The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.

Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion.Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called ‘analytic-continental’ divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of ‘religion.’The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.

Drawing on methods from religious studies, philosophy, and cognitive science, Jack Williams develops a unique and interdisciplinary approach to the study of religious conversion. This is the first major philosophical study of conversion to treat the phenomenon as a long-term process, shaped by the convert’s embodiment and immersion in a linguistic, social, and ritual community.Williams’ analysis of the conversion process is rooted in a view of cognition as both embodied and affective, and is informed by the latest research in phenomenology, affect theory, neuroscience, and enactivist cognitive science. In conversation with diverse conversion narratives, he advances a theory of conversion that is not restricted to a modern, Western context but that can be applied to experiences of conversion across global history and culture.Rethinking Religious Conversion displays an original approach to the philosophical study of diverse religious practices. By bringing together a diverse array of contemporary and historical scholarship, it revitalizes the study of conversion for both philosophy and religious studies.

Drawing on methods from religious studies, philosophy, and cognitive science, Jack Williams develops a unique and interdisciplinary approach to the study of religious conversion. This is the first major philosophical study of conversion to treat the phenomenon as a long-term process, shaped by the convert’s embodiment and immersion in a linguistic, social, and ritual community.Williams’ analysis of the conversion process is rooted in a view of cognition as both embodied and affective, and is informed by the latest research in phenomenology, affect theory, neuroscience, and enactivist cognitive science. In conversation with diverse conversion narratives, he advances a theory of conversion that is not restricted to a modern, Western context but that can be applied to experiences of conversion across global history and culture.Rethinking Religious Conversion displays an original approach to the philosophical study of diverse religious practices. By bringing together a diverse array of contemporary and historical scholarship, it revitalizes the study of conversion for both philosophy and religious studies.

Challenging monotheistic and cognitive assumptions in philosophy of religion, Neal DeRoo sets out a novel theory grounded in a transcendental phenomenological understanding of spirituality. DeRoo applies transcendental phenomenology to questions and methods in the empirical study of religion and considers the way religion shapes our experience and interaction with the world.Accounting for this transcendental dimension enables us to clarify how religion – as both a concept and as various material practices – is generated out of Husserl’s notion of ‘material spiritual’ conditions. Shedding light on the four-fold distinction between transcendental and empirical levels, emphasizing the transcendental dimension of religion via an account of spiritual expression reveals that rigorous analysis of religion requires us to distinguish between spirituality, religiosity and religious phenomena. Investigating current methodological approaches to religion, spirituality, and the religious, DeRoo provides an essential toolbox for the cross-cultural study of religion, drawing on key concepts such as materiality, flesh, spirituality and phenomena.

Challenging monotheistic and cognitive assumptions in philosophy of religion, Neal DeRoo sets out a novel theory grounded in a transcendental phenomenological understanding of spirituality. DeRoo applies transcendental phenomenology to questions and methods in the empirical study of religion and considers the way religion shapes our experience and interaction with the world.Accounting for this transcendental dimension enables us to clarify how religion – as both a concept and as various material practices – is generated out of Husserl’s notion of ‘material spiritual’ conditions. Shedding light on the four-fold distinction between transcendental and empirical levels, emphasizing the transcendental dimension of religion via an account of spiritual expression reveals that rigorous analysis of religion requires us to distinguish between spirituality, religiosity and religious phenomena. Investigating current methodological approaches to religion, spirituality, and the religious, DeRoo provides an essential toolbox for the cross-cultural study of religion, drawing on key concepts such as materiality, flesh, spirituality and phenomena.

Can Wittgenstein’s philosophy help us to see religious diversities? Thomas D. Carroll uses Wittgenstein’s thoughts on religion and language to bring a cross-cultural perspective to philosophy of religion.Through a focus on Chinese philosophical and religious traditions and the intertwining of racism and religion in the United States, Carroll highlights two related features of Wittgenstein’s philosophy: the relevance of contextual backgrounds to interpreting ways of life and the importance of reflecting on existential purposes in philosophical inquiry.Committed to the essential task of expanding philosophy of religion, Carroll critically studies the term “religion” and goes beyond the traditional categories of belief to consider diverse religious phenomena such as rituals, practices, institutions, forms of belonging, and pragmatic forms of religious engagement. We see the value of paying close attention to social contexts and refusing to oversimplify interpretation of philosophical arguments.By demonstrating how Wittgenstein's ideas can enrich our understanding of the complex phenomenon of religion and the place it has in our lives, this inclusive and timely study asks us to rethink how we approach philosophy of religion.

Can Wittgenstein’s philosophy help us to see religious diversities? Thomas D. Carroll uses Wittgenstein’s thoughts on religion and language to bring a cross-cultural perspective to philosophy of religion.Through a focus on Chinese philosophical and religious traditions and the intertwining of racism and religion in the United States, Carroll highlights two related features of Wittgenstein’s philosophy: the relevance of contextual backgrounds to interpreting ways of life and the importance of reflecting on existential purposes in philosophical inquiry.Committed to the essential task of expanding philosophy of religion, Carroll critically studies the term “religion” and goes beyond the traditional categories of belief to consider diverse religious phenomena such as rituals, practices, institutions, forms of belonging, and pragmatic forms of religious engagement. We see the value of paying close attention to social contexts and refusing to oversimplify interpretation of philosophical arguments.By demonstrating how Wittgenstein's ideas can enrich our understanding of the complex phenomenon of religion and the place it has in our lives, this inclusive and timely study asks us to rethink how we approach philosophy of religion.

The New Phenomenology: A Philosophical Introduction is the first available introduction to the group of philosophers sometimes associated with the so-called ‘theological turn’ in contemporary French thought. This book argues that there has not been a ‘turn’ to theology in recent French phenomenology, but instead a decidedly philosophical reconsideration of phenomenology itself. Engaging the foundational works of Emmanuel Levinas and Michel Henry, as well as later works by Jacques Derrida, Jean-Luc Marion and Jean-Louis Chretien, the book explores how these thinkers offer a coherent philosophical trajectory – the ‘New Phenomenology.’ Contending that New Phenomenology is of relevance to a wide range of issues in contemporary philosophy, the book considers the contributions of the new phenomenologists to debates in the philosophy of religion, hermeneutics, ethics, and politics.With a final chapter looking at future directions for research on possible intersections between new phenomenology and analytic philosophy, this is an essential read for anyone seeking an overview of this important strand of contemporary European thought.

The New Phenomenology: A Philosophical Introduction is the first available introduction to the group of philosophers sometimes associated with the so-called ‘theological turn’ in contemporary French thought. This book argues that there has not been a ‘turn’ to theology in recent French phenomenology, but instead a decidedly philosophical reconsideration of phenomenology itself. Engaging the foundational works of Emmanuel Levinas and Michel Henry, as well as later works by Jacques Derrida, Jean-Luc Marion and Jean-Louis Chretien, the book explores how these thinkers offer a coherent philosophical trajectory – the ‘New Phenomenology.’ Contending that New Phenomenology is of relevance to a wide range of issues in contemporary philosophy, the book considers the contributions of the new phenomenologists to debates in the philosophy of religion, hermeneutics, ethics, and politics.With a final chapter looking at future directions for research on possible intersections between new phenomenology and analytic philosophy, this is an essential read for anyone seeking an overview of this important strand of contemporary European thought.

Kierkegaardian Phenomenologies, edited by J. Aaron Simmons, Jeffrey Hanson, and Wojciech Kaftanski, offers a substantive, diverse, and timely consideration of phenomenological engagements within the thought of Søren Kierkegaard. Featuring original essays from a distinguished collection of established and emerging global scholars representing different schools of thought, this volume explains how the interest in a phenomenological reading of Kierkegaard is not only vital, but continues to grow in importance by cultivating new readers and inviting old readers to revisit their views. Divided into four parts—"Phenomenological Explorations", "On Hearing and Seeing", "Rethinking Faith and Despair", and "Kierkegaard and New Phenomenology"—this collection not only reflects the current state of scholarly conversations in both Kierkegaardian studies and phenomenological research, but also envisions new directions in which they should go, exploring ways that a Kierkegaardian approach to phenomenology might help us to re-envision Kierkegaard scholarship and re-enliven phenomenological philosophy.