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Copyright of Österreichisches Religionspädagogisches Forum (ÖRF) is the property of Osterreichisches Religionspadagogisches Forum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Yearbook of the Faculty of Political Sciences / Godisnjak Fakultet Politickih Nauka Beograd is the property of University of Belgrade, Faculty of Political Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Summary: Traditionally, it is assumed that properties imply a bearer having them. When dealing with actions, it is argued, there has to be an agent performing them. As soon as one turns this popular picture theological, one encounters all those problems inherited from theism. A revisionary atheism, however, aims at conserving the initial ambitions behind that old picture, while contemplating anew the relation between God and his predicates and properties. For this, the paper starts by recalling Feuerbach's identification of 'God' and 'love'; this relation has to be clarified in referring to important voices in the wake of Wittgenstein, to eventually elaborate on God's reality as a real effect on us. What this might mean is approached by drawing an analogy between God's effective reality and the reception of an artwork. This refined identification of God and his properties as well as 'God' and his predicates amounts to several objections to be discussed towards the end of this paper. [ABSTRACT FROM AUTHOR]

Im ersten Teil dieses Aufsatzes werden einige der Strategien, mit deren Hilfe Atheisten unverdiente Privilegien für ihre Position reklamieren, analysiert. Insbesondere wird dabei auf den Zusammenhang zwischen dem Evidentialismus und der Vorstellung eingegangen, dass der Atheismus die natürliche Ausgangsposition ist („presumption of atheism", Anthony Flew). Zudem wird untersucht, inwiefern die Ausschaltung des Agnostizismus als dritte Option zwischen Theismus und Atheismus zur diskursiven Privilegierung des Atheismus beiträgt (bei Paul Cliteur). Im zweiten Teil wird der Evidentialismus als kontextabhängige Begründungstheorie rekonstruiert und das (A)theismusproblem im Handlungs- statt im Erkenntniskontext situiert. Dadurch werden einseitige Verteilungen der Begründunglast vermieden, vor allem der atheistische Versuch, der Theistin die volle Begründungslast aufzubürden und gleichzeitig den Atheisten von allen Begründungslasten zu befreien. Dadurch kann der Diskurs um das (A)theismusproblem ohne die Zuschreibung unverdienter Privilegien rekonstruiert werden. Summary: In the first part of this article, some strategies are analyzed with the help of which atheists attempt to claim unearned cognitive privileges for their position. In particular, the connection between evidentialism and the 'presumption of atheism' (Anthony Flew) is scrutinized. In addition, Paul Cliteur's strategy to discredit agnosticism as a viable third option between theism and atheism in order to privilege atheism is investigated. In the second part of this article, evidentialism is reconstructed as being a context-dependent doctrine and the issue of (a)theism is treated under action-theoretical rather than epistemological parameters. As a result, the suggestion that the theist alone has the duty to legitimate her position while the atheist does not have any comparable duty is rejected and the issue of (a)theism is reconstructed without unearned cognitive privileges. [ABSTRACT FROM AUTHOR]

Die Wiederkehr der Religion und neuer Atheismus, religiöser Traditionsbruch und religiöse Optionsvielfalt beschreiben die widersprüchlichen theologischen und gesellschaftlichen Herausforderungen, vor denen der Religionsunterricht heute steht. Als Teil des Bildungssystems hat er die Tradierung von Religion übernommen. Religiöse Bildung ist die Voraussetzung dafür, dass Menschen als Individuen überhaupt eine vernünftige religiöse Identität entwickeln können.

This article discusses the role of methods in practical theology and religious education, with special reference to the question of so-called atheistic methods. It starts out with the discussions about such methods in exegesis around the year 1900, refers to Martin Luther's teaching of the two kingdoms as a possible background of a Protestant understanding of secular methods and uses the example of recent research on confirmation work in Germany and Europe as an example for deciphering the relationship between research and denominational presuppositions. [ABSTRACT FROM AUTHOR]

In this article, we provide a classification of contemporary atheism based on the kinds of worldviews and beliefs atheists hold. We suggest that at least four general types of atheism can be distinguished: scientistic atheism, philosophical atheism, tragic atheism and humanistic atheism, which can then be divided to various subclasses. With this classification, we aim to challenge the view that atheism is not a belief system but merely the lack of belief in some transcendent being. Moreover, there seems to be no single atheism per se, instead there are many atheistic worldviews that include a number of positive beliefs and motivate their atheism in different ways. [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Psychodrama und Soziometrie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Psychotherapie Forum is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Sehr früh machte sich die russische intellektuelle und literarische Öffentlichkeit mit den Ideen von Nietzsche vertraut, und bald entbrannten – nach gut russischer Art – heftige Kontroversen, in deren Zentrum die russische religiöse Philosophie stand. Mit Ausnahme von Solov'ëv, der eine unwiderlegbare Kritik an Nietzsches Atheismus ausübte, aber sich damit begnügte, versuchten Berdjaev, Šestov und Frank die inneren Widersprüche und Ambivalenzen des Predigers des ``Übermenschen aufzudecken.'' Diese Denker waren geneigt neben dem ``Antichrist'' auch dem Gottsucher Rechnung zu tragen, der, obschon Gott leugnet, dennoch um ihn ringt und durch die Aufrichtigkeit und Leidenschaftlichkeit seines Erlebens der Gottesfrage zu ihrem besseren und tieferen Verständnis beitragen kann. [ABSTRACT FROM AUTHOR]