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Volumn 27, Issue 4, 1997, Pages 375-390

Rationality in religion

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EID: 30244484155     PISSN: 0048721X     EISSN: 10961151     Source Type: Journal    
DOI: 10.1006/reli.1996.0054     Document Type: Article
Times cited : (2)

References (56)
  • 1
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    • Clarke and Peter Byrne, Religion Defined and Explained, NY: St. Martin’s Press, 1993, is a good survey and critique of various approaches
    • Peter B. Clarke and Peter Byrne, Religion Defined and Explained, NY: St. Martin’s Press, 1993, is a good survey and critique of various approaches.
    • Peter, B.1
  • 5
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    • Edinburgh: T. & T. Clark, 1928/1968
    • Friedrich Schleiermacher, The Christian Faith, Edinburgh: T. & T. Clark, 1928/1968, pp. 156–60, 161–70, 178–84.
    • The Christian Faith , pp. 156-160
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    • NY: Oxford University Press
    • Rudolph Otto, The Idea of the Holy, NY: Oxford University Press, 1958, e.g., pp. 117–29.
    • (1958) The Idea of the Holy , pp. 117-129
    • Otto, R.1
  • 8
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    • Hubert M. Poteat, Chicago: University of Chicago Press, See in particular Book II of On the Nature of the Gods, sections 34–35, 45–48, 53–57 to appreciate the details and structure of a Stoic argument, here put in the mouth of Balbus
    • Marcus Tullius Cicero, Brutus On the Nature of the Gods, On Divination, On Duties, trans. Hubert M. Poteat, Chicago: University of Chicago Press, 1950, pp. 260–82. See in particular Book II of On the Nature of the Gods, sections 34–35, 45–48, 53–57 to appreciate the details and structure of a Stoic argument, here put in the mouth of Balbus.
    • (1950) Brutus on the Nature of the Gods, on Divination, on Duties, Trans , pp. 260-282
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    • London: Havistock, Geertz notes that in his anthropological work among the Javanese his ‘animistically inclined informants’ were not so much attached to any specific explanation of events, whether it were belief in a spirit or a bewitchment, as they were convinced that the event had to be explainable ‘within the adopted scheme of things.’ (15)
    • Michael Banton (ed.), Anthropological Approaches to the Study of Religion, London: Havistock, 1966, 4, 12. Geertz notes that in his anthropological work among the Javanese his ‘animistically inclined informants’ were not so much attached to any specific explanation of events, whether it were belief in a spirit or a bewitchment, as they were convinced that the event had to be explainable ‘within the adopted scheme of things.’ (15)
    • (1966) Anthropological Approaches to the Study of Religion , vol.4 , pp. 12
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  • 12
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    • New Haven: Yale, 1952, as in chs. 2 and 6
    • Paul Tillich, The Courage to Be, New Haven: Yale, 1952, as in chs. 2 and 6
    • The Courage to Be
    • Tillich, P.1
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    • Foundations of Christian Faith
    • Karl Rahner, Foundations of Christian Faith, Crossroad, 1982, pp. 44–51, 65–66.
    • (1982) Crossroad , pp. 44-51
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    • Irony. 33.
  • 15
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    • Mythopoeic versus Religious Thought: A Reply to Michael Barnes
    • January
    • Robert Segal, ‘Mythopoeic versus Religious Thought: A Reply to Michael Barnes’, Religion 24:1, (January 1994), pp. 77–80.
    • (1994) Religion , vol.24 , Issue.1 , pp. 77-80
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    • Primitive Mythology, 78.
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    • Primitive Mythology., 382, 385–86.
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    • Primitive Mythology., 379.
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    • Primitive Mythology., 365–66.
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    • Irony, 61
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    • Irony., 61.
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    • Irony, 39.
  • 25
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    • Irony., 126–27.
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    • Faces, 15.
  • 27
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    • Faces., 179–185.
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    • Faces., 181.
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    • Faces., 15.
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    • Faces., 39–52.
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    • Faces., 115–16.
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    • Guthrie does not distinguish between cognitive and intellectualist, as I am doing
    • Faces., 23, 37–8. Guthrie does not distinguish between cognitive and intellectualist, as I am doing.
    • , vol.23 , pp. 37-38
  • 33
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    • Faces., 35–36.
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    • Faces., 32.
  • 36
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    • Wiebe addresses this point, Irony, 98.
  • 39
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    • African Traditional Thought and Western Science
    • January, and 37:2 (April, 1967), pp. 155–87. He abbreviated his ideas for Brian R. Wilson (ed.), Rationality, NY: Harper and Row, 1970, pp. 131–71. Further response to his critics is in his ‘Tradition and Modernity Revisited’, in Martin Hollis and Steven Lukes, Rationality and Relativism, Cambridge, MA: MIT Press, 1982, pp. 201–206
    • Robin Horton, ‘African Traditional Thought and Western Science’, Africa 37:1 (January, 1967), pp. 50–71, and 37:2 (April, 1967), pp. 155–87. He abbreviated his ideas for Brian R. Wilson (ed.), Rationality, NY: Harper and Row, 1970, pp. 131–71. Further response to his critics is in his ‘Tradition and Modernity Revisited’, in Martin Hollis and Steven Lukes, Rationality and Relativism, Cambridge, MA: MIT Press, 1982, pp. 201–206.
    • (1967) Africa , vol.37 , Issue.1 , pp. 50-71
    • Horton, R.1
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    • The Stoic Tradition from Antiquity to the Early Middle Ages, Leiden
    • Marcia L. Colish, The Stoic Tradition from Antiquity to the Early Middle Ages, Leiden: E.J. Brill, 1985, Vol. I, pp. 22–7.
    • (1985) E.J. Brill , vol.1 , pp. 22-27
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    • Irony, pp. 163–73.
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    • Cambridge: Harvard University Press, Moore declares that Aristotle’s belief in animating forms as part of the intelligible natures of things is at least an improvement over belief in the influence of external gods, spirits, and demons
    • John A. Moore, Science as a Way of Knowing: The Foundations of Modern Biology, Cambridge: Harvard University Press, 1993, pp. 40–1. Moore declares that Aristotle’s belief in animating forms as part of the intelligible natures of things is at least an improvement over belief in the influence of external gods, spirits, and demons.
    • (1993) Science as a Way of Knowing: The Foundations of Modern Biology , pp. 40-41
    • Moore, J.A.1
  • 43
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    • I am making large claims Aristotle’s work is an example. See comments on the Posterior Analytics, Bk I, 2 and Bk II, 19, pp. 12 and 108–9 in Richard McKeon, Introduction to Aristotle, NY, U.S.A. Modern Library, 1947. G.E.R. Lloyd’s analysis of Greek thought in his Demystifying Mentalities, Cambridge, U.K. Cambridge University Press, 1990 provides a broader sweep. There was some experimentation. Hero of Alexandria, for example, borrowed from Strato, the intellectual grandchild of Aristotle at the Lyceum, specific directions on how to demonstrate experimentally the existence of a vacuum of sorts. As in, reeport, NY, U.S.A.: Books for Libraries Press
    • I am making large claims Aristotle’s work is an example. See comments on the Posterior Analytics, Bk I, 2 and Bk II, 19, pp. 12 and 108–9 in Richard McKeon, Introduction to Aristotle, NY, U.S.A. Modern Library, 1947. G.E.R. Lloyd’s analysis of Greek thought in his Demystifying Mentalities, Cambridge, U.K. Cambridge University Press, 1990 provides a broader sweep. There was some experimentation. Hero of Alexandria, for example, borrowed from Strato, the intellectual grandchild of Aristotle at the Lyceum, specific directions on how to demonstrate experimentally the existence of a vacuum of sorts. As in Marshall Clagett, Greek Science in Antiquity, Freeport, NY, U.S.A.: Books for Libraries Press, 1971 and 1955, 29.
    • (1971) Greek Science in Antiquity , pp. 29
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    • Boyer provides a detailed description of the extensive developments in the knowledge and use of various forms of mathematics from the 12th to the 17th centuries in Europe, in A History of Mathematics, Princeton, NJ, U.S.A.: Princeton University Press
    • Carl B. Boyer provides a detailed description of the extensive developments in the knowledge and use of various forms of mathematics from the 12th to the 17th centuries in Europe, in A History of Mathematics, Princeton, NJ, U.S.A.: Princeton University Press, 1968, pp. 276–366.
    • (1968) , pp. 276-366
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  • 45
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    • Oxford: Clarendon Press, provides background. pp 31–6. Grossteste, in fact, had promoted the method of falsification: if a theory predicts certain consequences and those consequences do not occur, then something must be wrong with the theory
    • A.C. Crombie, Robert Grossteste and the Origins of the Experimental Science: 110–1700, Oxford: Clarendon Press, 1953, provides background. pp 31–6. Grossteste, in fact, had promoted the method of falsification: if a theory predicts certain consequences and those consequences do not occur, then something must be wrong with the theory.
    • (1953) Robert Grossteste and the Origins of the Experimental Science: 110–1700
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  • 47
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    • Newton and the Method of Analysis
    • NY, U.S.A.: Charles Scribner’s Sons, for some ideas on the impact of Grossteste and Bacon
    • See Henry Guerlac, ‘Newton and the Method of Analysis’, in the Dictionary of the History of Ideas, NY, U.S.A.: Charles Scribner’s Sons, 1973, Vol. III, pp. 378–91, for some ideas on the impact of Grossteste and Bacon.
    • (1973) Dictionary of the History of Ideas , vol.3 , pp. 378-391
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    • Oxford: Clarendon Press, Dutch original 1950, provides a detailed version of the story
    • E.J. Dijksterhuis, The Mechanization of the World Picture, Oxford: Clarendon Press, 1961; Dutch original 1950, provides a detailed version of the story.
    • (1961) The Mechanization of the World Picture
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  • 49
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    • Bloomington: Indiana University Press, is a good source. One that includes much about antimechanistic viewpoints is Brian Easlea, Witch Hunting, Magic, and the New Philosophy, Atlantic Highlands, NJ, U.S.A.: Humanities Press, 1980
    • Richard Westfall, The Construction of Modern Science: Mechanisms and Mechanics, Bloomington: Indiana University Press, 1971, is a good source. One that includes much about antimechanistic viewpoints is Brian Easlea, Witch Hunting, Magic, and the New Philosophy, Atlantic Highlands, NJ, U.S.A.: Humanities Press, 1980.
    • (1971) The Construction of Modern Science: Mechanisms and Mechanics
    • Westfall, R.1
  • 50
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    • Religious Evolution
    • San Francisco: Harper and Row, Reprinted from American Sociological Review, XXIX, 1964, pp. 358–374. (His division of societies is closely related to Talcott Parson’s.)
    • Robert Bellah, ‘Religious Evolution’, in Beyond Belief, San Francisco: Harper and Row, 1970. Reprinted from American Sociological Review, XXIX, 1964, pp. 358–374. (His division of societies is closely related to Talcott Parson’s.).
    • (1970) Beyond Belief
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    • Irony, 22–32.
  • 52
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    • The New Age Cultural Context: The Premodern, the Modern, and the Postmodern
    • April
    • See the issue of this journal on the topic of the New Age. Paul Heelas oVers a useful list of beliefs to characterize this movement. ‘The New Age Cultural Context: The Premodern, the Modern, and the Postmodern’, Religion, 23:2 (April, 1993), p. 104.
    • (1993) Religion , vol.23 , Issue.2 , pp. 104
  • 54
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    • Cambridge, MA: Harvard University Press
    • Gerald Horton, Science and Anti-Science, Cambridge, MA: Harvard University Press, 1993
    • (1993) Science and Anti-Science
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  • 55
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    • Is Science the Only Way to Truth
    • December, who defends religion by saying ‘no’ to this title. Jean Hardy, A Psychology with a Soul: Psychosynthesis in Evolutionary Context, Routledge and Kegan Paul, 1987, recommends ‘imaginal truth’ as a supplement to what she calls dogmatic scientific empiricism. See also Helga Novotuy and Hilary Rose (eds), Counter-Movements in the Sciences, Dordrecht: D.Reidel, 1979
    • for example. Or see Richard Schlegel ‘Is Science the Only Way to Truth’? Zygon, 17:4 (December 1982), pp. 343–59, who defends religion by saying ‘no’ to this title. Jean Hardy, A Psychology with a Soul: Psychosynthesis in Evolutionary Context, Routledge and Kegan Paul, 1987, recommends ‘imaginal truth’ as a supplement to what she calls dogmatic scientific empiricism. See also Helga Novotuy and Hilary Rose (eds), Counter-Movements in the Sciences, Dordrecht: D.Reidel, 1979.
    • (1982) Zygon , vol.17 , Issue.4 , pp. 343-359
    • Schlegel, R.1
  • 56
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    • A Supply-Side Reinterpretation of the ‘Secularization of Europe’
    • September, provides evidence that religious belief is fairly high even among the unchurched in rather ‘secularized’ nations like Sweden and Norway
    • Rodney Stark and Laurence R. Iannaccone, ‘A Supply-Side Reinterpretation of the ‘Secularization’ of Europe’, Journal for the Scientific Study of Religion 33:3 (September. 1994), pp. 230–252, provides evidence that religious belief is fairly high even among the unchurched in rather ‘secularized’ nations like Sweden and Norway.
    • (1994) Journal for the Scientific Study of Religion , vol.33 , Issue.3 , pp. 230-252
    • Stark, R.1    Iannaccone, L.R.2


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