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Knowledge, Action, Pluralism

Contemporary Perspectives in Philosophy of Religion

Edited By Sebastian Kolodziejczyk and Janusz Salamon

In this book, an international team of scholars from leading American, British and Continental European universities, led by Richard Swinburne, Eleonore Stump, William Wainwright and Linda Zagzebski, presents original ideas about three currently discussed topics in the philosophy of religion: religious epistemology, the philosophy of God’s action in the world, including the problem of evil and Divine Providence, and the philosophical challenge of religious diversity. The book contains echoes of all four main strands of the late 20th century philosophy of religion: Richard Swinburne’s philosophical theology, Alvin Plantinga’s reformed epistemology, John Hick’s theory of religious pluralism, and the philosophy of religion inspired by the work of the later Wittgenstein. One of the distinguishing features of this volume is that it mirrors a new trend towards philosophical cooperation across the so-called continental/analytic divide.
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Methodological Pluralism and the Subject Matter of Philosophy of Religion


Vladimir K. Shokhin

Anglo-American philosophy of religion, being one of the most advanced field of the today’s contemporary philosophy and having great merits in rational apology of theism, does not differ substantially in its subject matters (arguments for the existence of God, Divine attributes, theodicy, faith and knowledge, etc.) from the traditional theologia naturalis1 provided with elaborated contemporary epistemological (like internalism or externalism) or methodological (like ‘evidentialism’) foundations.2 Meanwhile, beginning in the 1980s, more and more persons who call themselves Christian philosophers embark (not without encouragement from Alvin Plantinga3) on philosophical foundation and interpretation of those subjects which had always been the indubitable domain of theologia revelata, viz. the dogmas of Holy Trinity, Incarnation, Atonement, ← 321 | 322 → Resurrection, the sacrament of Eucharist, prayers, etc. In classical theology such subject matters were strictly divided, but now they are included on the basis of equality into the same field of ‘philosophy of religion’, and this is testified by many anthologies under this title. Herewith there is a minority of Anglophone writers on philosophy of religion who consider it a suitable area of knowledge to discuss religious feelings, religious phenomena and compare different religious traditions.4 A still more complicated diversity of approaches to the subject of philosophy of religion is being manifested in what is called the Continental tradition. Here we have some philosophers of authority who are still sure that philosophy of religion is nothing other than a field within the area of traditional theology; some others, with...

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