By Sarah Coakley
Religion, Rationality and the Passions offers a clean and unique exam of the relation of non secular religion, philosophical rationality and the passions. Contributions see prime students refute the widely-held trust that non secular Enlightenment compelled ardour and cause apart.Leading Philosophical specialists supply new learn at the relation of religion, cause and the passions in vintage and Enlightenment figuresOverturns the widely-held presumption that the Enlightenment was once accountable for making a gulf among cause and passionPresents unique and leading edge examine at the significance of the late-19th century construction of the class of ‘emotion’, and its notable distinction from vintage principles of passionBrings jointly secular technological know-how and philosophy of emotion with philosophical theology to hunt a brand new integration of trust, emotion and cause
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Extra resources for Faith, Rationality and the Passions
Immanuel Kant, Critique of Judgment, trans. Werner S. Pluhar (Indianapolis, IN: Hackett, 1987), p. 135. Alberto Toscano, “Fanaticism: A Brief History of the Concept,” Reset, Vol. 97 (2006), trans. html. Ibid. Also Colas, Civil Society and Fanaticism, pp. 264–266. Kant, Critique of Practical Reason, pp. 87–88. Kant calls such incentives “pathological” because they are located in sympathy or self-love, not in the law. Voltaire, Philosophical Dictionary, trans. Peter Gay (New York: Harcourt, Brace, & World, 1962), p.
35 It is obvious that Voltaire opposes fanaticism not to true prophecy but to tolerance of all opinions, even false ones. 36 Toleration, however, is the only remedy to the constant dissent and strife produced by religion. In fact, as much religious diversity as possible should be encouraged by the state: “if there are two religions in your country, they will cut one another’s throats; if there are thirty of them, they will live in peace. Look at the Grand Turk: he governs Ghebers, Banians, and Greek, Nestorian, Roman Christians.
The dialogic genre itself is one which draws attention to, and problematises, claims to interpretative certainty. And if one attends to Socrates’s own presentation of philosophy within the dialogues, one finds neither statement of doctrine nor dogmatic assertion, but rather a series of often unanswered and sometimes unanswerable questions.