By Oliver D. Crisp, Michael C. Rea
Philosophy within the English-speaking international is ruled by way of analytic methods to its difficulties and initiatives; yet theology has been ruled by means of substitute ways. Many could say that the present country in theology isn't mere ancient coincidence, yet is, quite, how issues needs to be. nonetheless, many others may say exactly the contrary: that theology as a self-discipline has been beguiled and brought captive by means of 'continental' techniques, and that the results at the self-discipline were mostly deleterious. The methodological divide among systematic theologians and analytic philosophers of faith is ripe for exploration. the current quantity represents an try to commence a much-needed interdisciplinary dialog in regards to the price of analytic philosophical techniques to theological themes. many of the essays herein are sympathetic towards the company the editors are calling analytic theology; yet, with an eye fixed towards stability, the amount additionally contains essays and an creation that try and provide extra severe views on analytic theology.
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Additional info for Analytic Theology: New Essays in the Philosophy of Theology
Eerdmans, 1990), ch. 1. Cf. Colin Gunton’s comments in ‘Historical and Systematic Theology’, in The Cambridge Companion to Christian Doctrine (Cambridge: CUP, 2000), 4. g. ’, and Luco J. van den Brom, ‘Scholasticism and Contemporary Systematic Theology’, in Willem J. : Baker Academic, 2001). See also Richard A. Muller, Post-Reformation Reformed Dogmatics, i. Prolegomena to Theology, 2nd edn. : Baker Academic, 2003), ch. 4. 9 There has been considerable interest in philosophical theology in the modern period.
Earlier in this essay, I noted that one way of responding to the collapse of classical foundationalism within the analytic tradition has been to move toward a brand of source foundationalism that treats religious experience as a basic source of knowledge. 38 According to Coakley, however, analytic work on the writings of mystical theologians tends to be insensitive to their apophatic character, which the continental tradition understandably celebrates. Moreover, she argues, the analytic tradition has not suYciently appreciated the way in which the ‘experiential turn’ in contemporary religious epistemology is, eVectively, a turn toward the exploration of stereotypically feminine ways of knowing.
Van Fraassen, Empirical Stance, ch. 2. 31 One might concede that empiricism could be propositionally described—say, at book length, in a way that amounted to tracing out its history and development, its contours at various times in history, and so on. But, of course, this sort of ‘propositional characterization’ of empiricism is not one that would facilitate projects that aim to draw out the logical consequences of empiricism, or to test it for internal coherence, or any such thing. Thanks to Sam Newlands and Jim Beilby for helpful conversation on this point.