Terrence W. Tilley – författare

This is a new interpretation of Dostoevsky’s novel The Brothers Karamazov that scrutinizes it as a performative event (the “polyphony” of the novel) revealing its religious, philosophical, and social meanings through the interplay of mentalités or worldviews that constitute an aesthetic whole. This way of discerning the novel’s social vision of sobornost’ (a unity between harmony and freedom), its vision of hope, and its more subtle sacramental presuppositions, raises Tilley’s interpretation beyond the standard “theology and literature” treatments of the novel and interpretations that treat the novel as providing solutions to philosophical problems.Tilley develops Bakhtin’s thoughtful analysis of the polyphony of the novel using communication theory and readers/hearer response criticism, and by using Bakhtin's operatic image of polyphony to show the error of taking "faith vs. reason", argues that at the end of the novel, the characters learned to carry on, in a quiet shared commitment to memory and hope.

This is a new interpretation of Dostoevsky’s novel The Brothers Karamazov that scrutinizes it as a performative event (the “polyphony” of the novel) revealing its religious, philosophical, and social meanings through the interplay of mentalités or worldviews that constitute an aesthetic whole. This way of discerning the novel’s social vision of sobornost’ (a unity between harmony and freedom), its vision of hope, and its more subtle sacramental presuppositions, raises Tilley’s interpretation beyond the standard “theology and literature” treatments of the novel and interpretations that treat the novel as providing solutions to philosophical problems.Tilley develops Bakhtin’s thoughtful analysis of the polyphony of the novel using communication theory and readers/hearer response criticism, and by using Bakhtin's operatic image of polyphony to show the error of taking "faith vs. reason", argues that at the end of the novel, the characters learned to carry on, in a quiet shared commitment to memory and hope.

This book surveys the 8 basic approaches to religious pluralism, ranging from exclusivism (evangelical right) through classic inclusivism (Rahner), revised inclusivism (DuPuis), particularism (Paul Griffith), radical diversity (S. Mark Heim), pluralism (Knitter), comparative theologies (Frank Clooney), and dual belonging (Raimundo Panikkar). The unique contribution of this book is the ability to situate the issue of pluralism in the cultural site in the US (here relying on "thick" cultural analyses of Robert Wuthnow, Vincent Miller, and others) and in the religious site of Roman Catholicism (as offering mainstream Christian responses to religious diversity).

This book surveys the 8 basic approaches to religious pluralism, ranging from exclusivism (evangelical right) through classic inclusivism (Rahner), revised inclusivism (DuPuis), particularism (Paul Griffith), radical diversity (S. Mark Heim), pluralism (Knitter), comparative theologies (Frank Clooney), and dual belonging (Raimundo Panikkar). The unique contribution of this book is the ability to situate the issue of pluralism in the cultural site in the US (here relying on "thick" cultural analyses of Robert Wuthnow, Vincent Miller, and others) and in the religious site of Roman Catholicism (as offering mainstream Christian responses to religious diversity).

By exploring a practical, rather than propositional, understanding of religious belief, this book provides a new construct through which to view philosophy of religion. Terrence W. Tilley shifts the focus of debate from the justification of rational belief to the exercise of wisdom in making or maintaining a commitment to religious practices. It is through practices, Tilley concludes, that religious belief is formed. After analyzing the strengths and limitations of the modern approaches, Tilley applies the concept of wisdom to the process of making a religious commitment. Wisdom, as explored by Aristotle, St. Thomas Aquinas, and John Henry Newman, may be thought of as the bridge between intellectual and moral virtues. Roughly, it can be described as the ability to put intellect into action in a context. Because wisdom is a virtue requiring concrete display, the book discusses the wisdom of commitment to specific religious practices of a range of traditions. These examples demonstrate the issues and complexities involved in the wisdom of making a religious commitment.This important challenge to contemporary philosophy of religion will be of special interest to students and teachers of theology and philosophy of religion.