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Gratitude is a pivotal concept in the psychology of religion because it is one of the most frequently experienced emotions toward God. The authors developed a trait measure of Gratitude to God (GTG-T) and investigated the association between Gratitude to God and psychological and spiritual well-being in four studies. Study 1 provided evidence for the validity of the GTG-T as Gratitude to God was associated with overall well-being and predicted increases in spiritual well-being over time. Study 2 used a prospective design to show that Gratitude to God predicted increases in general gratitude. In a third study, results showed that Gratitude to God predicted increased grateful emotion and increased confidence in the existence of God over time. In Studies 2 and 3, mediation analyses supported the model that Gratitude to God enhances well-being by promoting generalized gratitude. Study 4 provided further valid evidence for the GTG-T and also showed that gratitude to God is much more strongly related to one's heartfelt conception of God as loving than to their doctrinal conception of a loving God. Gratitude to God deserves additional scientific scrutiny in the psychology of religion and spirituality than it has received to date. [ABSTRACT FROM AUTHOR]

The Exact Exposition of the Orthodox Faith is perhaps the most logically structured and inspired work not only in the oeuvre of the seventh-to-eighth-century theologian John Damascene, but most likely throughout the entire Greek Patristic literature. As such, the Exact Exposition definitely presents some quite intriguing features, such as the prolific use of logical distinctions, syllogisms, or full-fledged arguments, to name a few. Regarding the latter, John Damascene's use of certain arguments in order to prove the existence of God not only hold a unique place in Byzantine theology but have also exercised a tremendous influence on Eastern Orthodox apologetics. However, what I would call his rationalization agenda comes not only with merits but with faults as well. It is to both these that the present study draws attention by evaluating them logico-philosophically and interpreting them religio-hermeneutically. What is of special interest is the fact that John Damascene's logical faults are the most interesting parts of his theologizing. [ABSTRACT FROM AUTHOR]

The question of Voltaire's belief in (or lack of belief in) God is a vexed one. René Pomeau's classic study of 1956 argued that Voltaire believed in a God who would punish and reward in the next life. More recently Gerhardt Stenger has shown that, at least after 1764, Voltaire adopted a moderated form of Spinozism. He consistently rejected a materialist atheism on the grounds that the universe showed evidence of intelligent design, and appealed to Spinoza against d'Holbach. This article studies the evolution of Voltaire's philosophical account of the deity, showing that he moved from a belief in a Newtonian creator God to a Spinozist monopsychism at least by 1756. But, under the influence of Warburton, he had come to reject Bayle's concept of a society of atheists, and consequently held that the wider public must be encouraged to believe in a providential God, a view he pretended to hold himself. Reading Voltaire after 1756 it is thus essential to understand that he held a double truth theory, so that it is sometimes necessary to 'read between the lines' to discover his meaning. [ABSTRACT FROM AUTHOR]

In this article, I reply to four responses published in this journal to my book Minding Creation: Theological Panpsychism and the Doctrine of Creation. Two of these responses, by Christa L. McKirland and Eugene Fuimaono, and by Tim Miller and Thomas Jay Oord, are largely appreciative and propose future engagement with theological anthropology, indigenous perspectives, process metaphysics, and the doctrine of the incarnation. The other two responses, by Andrei Buckareff and Philip Goff, offer critical engagement on arguments I made regarding the relationship between panpsychism, naturalism, and theism. [ABSTRACT FROM AUTHOR]

Assuming the existence of God and divine commands, it makes sense to ask to what end God issues commands. This question has been raised in recent philosophical literature in the context of whether there can be a divine command to believe in, or to worship, God. In this article, I argue that the answers proposed to this question fail to appreciate the wide range of possible purposes of divine commanding. In particular, I argue that commands that cannot be conformed or complied with may still have purpose. [ABSTRACT FROM AUTHOR]

In the second half of the eighteenth century, with the publication of non-religious philosophy, Hume claimed that the existence of God is impossible, therefore his contemporaries viewed him as a downright atheist. Recently, and despite the interpretations of the last two centuries, Hume has not been introduced as an atheist, but as an agnostic, theist, and deist. According to these three attitudes, perhaps Hume has either suspended the claims of thick theism and thin theism, or has explicitly endorsed the existence of God, or has defended from unknown commitment regarding the existence of wisdom that is the origin, creator, and ruler of this world. This paper rejects the mentioned four readings and shows that Hume is a weak and non-dogmatic atheist. Because, this philosopher, by demonstrating that the claims of thick theism are groundless, concludes that the existence of God, with a rich set of attributes, is impossible. However, Hume's attitude to thin theism is not so sharp. Thin theism is not wrong and incredible. According to him, thin theism is empty and useless, and it does not deserve to be investigated by any skeptic. In fact, Hume neither denied, nor suspended, nor endorsed thin theism; If he denied it, he would known as downright atheist, if he suspended it, he would known as downright agnostic, and if he endorsed it, he would know as genuine theist and attenuated deist. [ABSTRACT FROM AUTHOR]

The following remarks have been rigorously argued for in a detailed interpretation of Anselm's Proslogion presented in 2000. This new reading of Anselm's argument cannot be reproduced here in extenso. However, I will draw on its key insights in order to shed light on Descartes' approach to the Proof of God. [ABSTRACT FROM AUTHOR]

Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies 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.)

The article presents the discussion on Jacques Derrida's final major project, focusing on his concept of the 'autobiographical animal.' Topics include extending the notion of autobiography beyond human subjects to include non-human animals, challenging traditional views of life-writing and relationality; and highlighting a shift towards understanding autobiography as a dynamic process across diverse boundaries of existence.

Recent scholarship has called into question Thomas Aquinas's teaching on politics, specifically focusing on the foundations of his teaching on natural law. While some scholars have contended that natural law relies on the assumption that a god with creative agency exists, others have contended that the very method through which Aquinas argues is misguided. These latter scholars contend that dialectic rather than demonstration must be the first inroad to studying politics, since only the theologian begins the study of politics with demonstrative proofs. By reexamining the roots of Aquinas's arguments for God, this study challenges both the claims that natural law simply assumes the existence of a creative God and that the foundations of natural law are incompatible or wholly separate from a dialectic. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy 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.)

Ibn 'Adil was an important theologian who shed light on the theological debates of his time with his thoughts and remarkably contributed to the Hanbali theological tradition. His theological views deserve a thorough examination within a broad framework. This study aims to shed light on some of his theological views, indicating his position in the realm of theology. His opinions are evaluated within the Hanbali theological tradition and offer significant contributions to theological debates. A better understanding of Ibn 'Adil's thoughts might provide new perspectives for research in theology and help in evaluating his place within the theological tradition more accurately. The study discusses Ibn 'Adil's approach to the proof of necessity within the framework of his theological views. It is observed that he defended the existence of God using rational and logical arguments, showcasing an original approach in this regard. Furthermore, his distinct doctrinal line can be discerned through his views on the relationship between names and attributes, essence and qualities, as well as on issues such as changes in faith and human actions. This study aims to lay the groundwork for a broader examination of Ibn 'Adil's theological views. In this context, it serves as an important step to elucidate his position in theology and to better comprehend his thoughts within the realm of theology. [ABSTRACT FROM AUTHOR]

This article examines the similarities and differences between privations and accidental forms in the philosophy of Thomas Aquinas. It argues that both can be understood through the existential quantifier, but Aquinas emphasizes the importance of distinguishing their modes of existence. Privations, such as blindness, are considered beings because they are involved in true propositions, even though they lack essence and do not exist in reality. Accidental forms, on the other hand, exist in individual substances. The article suggests that a pluralist approach to existence is necessary to fully understand Aquinas's philosophy regarding privations and accidental forms. [Extracted from the article]

Bishop John Henry Newman is one of the most prominent theologians and philosophers of the nineteenth century. His groundbreaking moral argument for the existence of God through conscience is remarkably original. Although so much research has been done about his argument, this paper provides a thorough dissection of his argument. To do so, we bring up his relevant epistemological grounds; i.e. assent, apprehension, and inference, and their relation to each other and their application to the argument. Newman attempts to prove the existence of God through certain shared feelings of human beings, which are produced by our conscience. By investigating the nature of these feelings, including fear, shame, and guilt, he concludes that they require only one Divine Being, before which conscience invokes these feelings. This paper offers a novel formulation of his argument in seven steps to make it more persuasive. In the end, we mention two main opponents of Newman's argument and respond to their objections through Newman's own replies. [ABSTRACT FROM AUTHOR]

Michael Almeida has recently tried to show that if S5 correctly represents metaphysical necessity, there can be no non-trivial evidence for or against the existence of the traditional God. Evidence would thus be irrelevant to the reasonability of traditional theistic belief. Almeida's argument has implications beyond its announced target: it amounts to a new argument for sweeping scepticism. Almeida's argument for the irrelevance of evidence to the existence of God would apply to any state of affairs that entails some metaphysical necessity. In S5, every state of affairs entails some metaphysical necessity, so Almeida should conclude that non-trivial evidence for or against any state of affairs is impossible. I argue that the problem is not with S5 but with inadequately motivated assumptions about evidential support. Avoiding those assumptions disables the argument for sweeping scepticism and without foreclosing the possibility of non-trivial evidence for or against the existence of the traditional God. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals 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 Con-textos Kantianos: International Journal of Philosophy is the property of Con-Textos Kantianos (CTK) 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.)

The argument from design used to prove the existence of God is one of the arguments to which David Hume has devoted the most attention. On the one hand, this analogical reasoning is based on observational evidence. For that reason, it could be considered a particularly attractive type of argument for an empiricist philosopher. In fact, Hume uses this a posteriori argument in several of his works. On the other hand, Hume's position on this type of reasoning is not entirely clear. The philosopher defends this argument on several occasions and criticizes it on others. This paper aims to investigate Hume's analysis of the argument from design. In particular, we will highlight the peculiarities of the philosopher's remarks in the Dialogues on natural religion. We will analyze the significance of Hume's position in the Dialogues regarding the so-called "Philon's conversion". We will show that "Philo's conversion" at the end of the work could represent the positive scope that Hume attributes to this type of arguments in his theoretical philosophy. [ABSTRACT FROM AUTHOR]

The article examines Jayanta's Nyāyamañjarī, a 9th-century text from Kashmir, which discusses the question of God's existence. It presents arguments against the existence of God by an atheist opponent, highlighting that theism was a minority view in Indian religio-philosophical traditions. The article explores the structure of the text and the identity of the atheist speaker. It also discusses the need for a more accurate English translation of a specific passage and provides commentary and annotations to aid understanding. The text explores various arguments against the existence of God, questioning the evidence, perception, and inference used to support the idea of a creator. It challenges the notion of God's physicality, purpose of creation, and dependence on karma. Ultimately, it concludes that the world has always existed and does not require a creator God. [Extracted from the article]

This article examines Sikh conceptualizations about death and immortality, focusing on several thematic lines of inquiry drawn from the utterances of the Sikh Gurus (gurbāṇī): (i) ordinary or empirical death; (ii) deathless states; (iii) after death? (iv) this life; (v) personhood and the (non-)existence of God. These themes address philosophical issues related to concerns about fear of death, belief in an afterlife, as well as its implications for the nature of self and the concept of God in Sikhism. At the same time, however, the article complicates our understanding of these topics by resituating them within discussions of time and time-consciousness, thereby highlighting the need for a form of logic more conducive to the understanding of death and immortality in Sikh thought. [ABSTRACT FROM AUTHOR]

The Dominican theologian Durand of Saint-Pourçain (ca. 1275–1334), breaking from the wide consensus, made a two-pronged attack on concurrentism (i.e., the theory according to which God does more than conserving creatures in existence and co-causes all their actions). On the one hand, he shows that the concurrentist position leads to the unacceptable consequence that God is the direct cause of man's evil actions. On the other hand, he attacks the metaphysical foundations of concurrentism, first in the version offered by Thomas Aquinas and Giles of Rome, and then in a more general way. Against Thomas and Giles, he challenges Neoplatonic assumptions about causality and being. More generally, he establishes that God's action and a creature's action can be neither identical nor different, and thus cannot both be direct causes of the same effect. Without claiming that Durand's series of objections are definitely unanswerable, we may at least observe that they have generally been underestimated (which earned him the lowly role of the mere foil of the concurrentist view in the history of philosophy) and are able to do considerable damage to concurrentism. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Faculty of Divinity of Ankara University / Ankara Üniversitesi İlahiyat Fakültesi Dergisi is the property of Ankara Universitesi Ilahiyat Fakultesi Dergisi 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 Journal of Islamic Research / İslâmi Araştırmalar Dergisi is the property of Turkey Economical & Cultural Solidarity (TEK-DAV) Foundation 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.)

There are strong reasons for assuming that Thomas Aquinas conceived of God's existence in terms of logical necessity in a broad sense. Yet this seems to stand in some tension with the fact that he excludes the possibility of a priori arguments for the existence of God. One apparently attractive way of handling this tension is to use a two-dimensional framework inspired by Saul Kripke. Against this, this article demonstrates that a Kripke-inspired framework is inapt in this context because it allows for the conceivability of God's non-existence, thereby rendering his non-existence possible in some important, and for Aquinas inacceptable, sense. Drawing on David Chalmers, the article submits that the existence of God can only be necessary if God's non-existence is ideally inconceivable. On the basis of Aquinas' own understanding of God, however, the article argues further that God's non-existence in fact is inconceivable. The alleged conceivability of God's non-existence is ultimately due to our (human) inability to grasp the nature of being, whereas creatures who grasp the nature of being are unable to conceive of God's non-existence. This removes God's non-existence from the realm of relevant conceivability and, therefore, from the range of possible worlds. [ABSTRACT FROM AUTHOR]

Scholars have long contended that Aquinas managed to escape the devastating critique launched by Averroes against the being/essence distinction by reimagining being/essence according to an analogy of act/potency rather than Avicenna's model of accident/substance. This essay complicates the scholarly consensus that Aquinas defined his metaphysical thought on being and essence against the philosophy of Averroes and instead argues that Aquinas's De Ente et Essentia can be seen as modeling interfaith dialogue, intellectual ecumenicism, and hybridity. Aquinas developed his thought through interlocution and philosophical interchange rather than opposition, a process that emphasized openness rather than alterity. After showing through the source material that Aquinas would not even have had access to Averroes's critique, I offer a reexamination of the historical development of Aquinas's reimagining of being/essence as act/potency and argue that Aquinas developed his thought not in opposition to Averroes's Long Commentary of the Metaphysics but, rather, in dialogue with Maimonides. [ABSTRACT FROM AUTHOR]

Would God's existence be a good thing for us? According to anti-theism, the answer is No. Probably, many theists will want to reject anti-theism. But it isn't obvious why. After all, whether p is good for us is logically independent from whether p is true. So anti-theism seems entirely compatible with theism. In this essay, however, I argue this seeming compatibility is mistaken. If anti-theism is true, then the theism of most practicing believers is false. And if I am right about this, then anti-theism presents a serious challenge to traditional theistic belief, notably theistic belief anchored in the Bible. [ABSTRACT FROM AUTHOR]

In this paper I will discuss some logical problems of omnipotence which go beyond the classical paradoxes of this notion. I will present a refined version of Fitch's paradox of omnipotence which takes into account the distinction between basic and derived actions, as well as the distinction between one's being able to do something and it being metaphysically possible that one does it. I will also explain how to modify the paradox to obtain a liar-like version of it which threatens the consistency of certain notions of omnipotence. Lastly, I will assess some possible replies available to the theist and an attempt to use the paradox as an argument for God's existence. [ABSTRACT FROM AUTHOR]

The article examines Dylan Thomas's "Poem on his Birthday," exploring its ambiguity regarding the existence of God. It discusses how Thomas uses poetic language to balance interpretations between atheism and theism, highlighting the inner conflict of the speaker, who navigates uncertainties about divine presence amidst vivid imagery and metaphorical expressions.

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology 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 Zeitschrift für Slawistik is the property of De Gruyter 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.)

The article presents the discussion on privileged image of the philosopher. Topics include first-person ascesis of Cartesian doubt through Kant's depredication of existence, to Nietzsche's imputation of grammatical structures underpinning the hypostases of metaphysics, and beyond; and disregard of negation in its expression of contraries, as well as for its overlooked ubiquity in almost every exchange.

The article presents the discussion on play "El Campo" by Griselda Gambaro. Topics include portrays institutionalized violence through ambiguity, double meanings, duplicity, lies, and lack of reference; and first unaware of the existence of Nena although her complicity plays a role in the sustained abuse of the victim.

This article offers an introduction to the question of God's omnipresence as debated within the late medieval scholastic tradition as seen through the lens of Francis of Meyronnes. In Meyronnes's commentary on distinction 37 of Peter Lombard's Sentences, he attempts to categorize the various ways one might prove God's existence in all things through a four-fold classification. In following his classifications, we are able to look back at some of the historical ways earlier scholastics have attempted to prove God's omnipresence and follow some of the changes in those approaches as the tradition has developed. Likewise, Meyronnes's fourth and final classification will point us toward the future. His fourth way—interesting and puzzling in and of itself—offers early hints of future debates about God's omnipresence and his relationship to place that will emerge in the late 14th century and then again in the 15th, 16th, and 17th centuries. [ABSTRACT FROM AUTHOR]

Schelling presents the existence of God's internal duality between ground and existence as the only real starting point for the true explanation of the phenomena of evil and human freedom. We will explicate here the essential relation between the reality of evil and the constitution of a system of freedom. Since the metaphysical monism that Schelling attributes to Spinoza, and later also to Hegel, cannot explain the subsistence of evil, subsumed in a whole or reality equivalent to the good or perfection, neither can account for freedom considered as the capacity of individual human beings. The broad link connecting the duality of ground and existence, and human freedom, as well as the way in which this new duality negatively impacts the concept of rationality is finally elucidated. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Historical Studies (1818-0345) is the property of Association of Arab Universities 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.)

"The Fiery Test of Critique: A Reading of Kant's Dialectic" by Ian Proops is a comprehensive and detailed analysis of Kant's Transcendental Dialectic in the Critique of Pure Reason. Proops explores Kant's negative assessment of traditional metaphysics and argues that the Dialectic is not solely a critique, but also aims to salvage valuable elements from the tradition. The book provides in-depth reconstructions of Kant's arguments and offers a unifying interpretation of the faculty of reason. Proops also contextualizes Kant's arguments within the historical-intellectual framework, showcasing his command of diverse sources. While the book is highly recommended for those interested in Kant's philosophy, there are some reservations about certain arguments and interpretations. [Extracted from the article]

Bu makalenin yazılış amacı, Tanrı ispatlamasının, “metafizik gelenekte” varlık üzerinden yapıldığına dikkatleri çekmektir. Örneğin İslâm felsefesinin klasik dönem en büyük filozofu İbn Sînâ Tanrı kanıtlamasını “varlık olması açısından varlığın” idrakine dayandırmış ve bunu ancak sıddıklar dediği seçkin insan grubunun anlayabileceğini dile getirmiştir. Bu delili bir adım ileri götürerek varlığın birliği öğretisini tesis eden metafizikçi İbnü’l-Arabî’dir. Molla Sadrâ ise varlık hakkındaki yaptığı yetkin açıklamalarla delili sistematik ve gelişmiş bir forma ulaştırmıştır. Bu çalışmada Molla Sadrâ’nın Tanrı kanıtlaması varlık temelinde kapsamlı ve bütüncül olarak ele alınmıştır. Makaleyi teşkil eden alt başlıklar oluşturulurken Molla Sadrâ’nın Mefâtihu’l-gayb adlı eseri esas alınmıştır. O, bu eserde var olması bakımından varlığı, “akıl, nefis ve cisimden ibaret olan” üç çeşit cevheri ve arazı Tanrı’nın varlığına delil kılmıştır. Bunlara varlığın en yetkin formlarından birisi olan insan-ı kâmili de ekleyebiliriz. Yine Molla Sadrâ müstakil başlık altında incelemese de varlığın zihinsel formalarına dair -ontolojik ve imkân delillerine- anlatılarda bulunur. Bu yüzden bu ikisini ayrı başlıklar altında incelemeye karar verdik.

This paper endeavors to argue that Derrida's deconstructionist ethics can be construed as an embodiment of immanent ethics. To achieve this goal, it commences with Friedrich Nietzsche's articulation of immanent ethics, drawing a contrast with formalist and conformist accounts of morality, exemplified in Kant. Following that, the paper explores the ethical thoughts of Michel Foucault and Gilles Deleuze to establish a connection between immanent ethics and the problem of life. In this context, we observe how immanent ethics redirects ethical concerns from human consciousness to the domain of life, modes of existence, the unconscious desire and its exteriority. Within this framework, the paper characterizes Derrida's ethics of deconstruction as a convergence of the immanence of deconstruction and deconstruction as a creative mode of life. As a result, Derrida's formulation of ethical challenges within the context of aporias, impossibility, and responsibility can be understood as a call for resistance against conformity to established forms of life. This imbues deconstruction with an intrinsic ethical-political character. [ABSTRACT FROM AUTHOR]

In this paper, I examine Aristotle's cosmological proof of God's existence, Avicenna's metaphysical proof, and Thomas Aquinas's five-way proof. By comparing these proofs, I argue that philosophers and theologians take different approaches to proving God's existence not only because they follow different epistemological principles but, more fundamentally, because they construct different metaphysical frameworks in which God as the Supreme Being plays different roles and is thus clarified differently. The proof of God's existence is also of theological significance. This paper makes an original contribution by showing that, despite Avicenna's harsh criticism, Aquinas returns to Aristotelian cosmological proof. Moreover, Aquinas goes beyond Aristotle by identifying God not only as the First Mover but also as the Creator. The theme of God's existence bridges philosophy and theology, and it also clearly reflects the interplay and mutual influence of Greek philosophy, Arabic Aristotelianism, and Latin Scholastics. [ABSTRACT FROM AUTHOR]

The aim of the presented research was to test the relationship between basic beliefs about a religious object (Transcendence, God) operationalized by Hutsebaut and various forms of civic engagement. In discovering these relationships, the mediating role of prayer importance, understood as an indicator of the strength of commitment to the relationship with God, was taken into account. In the study conducted with 535 young adults, the following tools were used: Post-Critical Belief Scale, Civic Engagement Questionnaire and Prayer Importance Scale. The results showed that social activities were more strongly associated with beliefs accepting the existence of God, while political activities were more strongly linked with attitudes rejecting the existence of God. Prayer importance was shown to mediate the relationship between beliefs accepting the existence of God and social activities and to increase the strength of service-oriented activities. [ABSTRACT FROM AUTHOR]

Anselm, known as Doctor magnificus and father of Scholastics, reached his peak in Monologium and Proslogion, where he provides an original perspective for treating faith by giving evidence of the existence and nature of God. The aim of this paper is examining the "knowledge and love" binomial, starting from Anselmian argumentation that allows our thinking of man, whose understanding and intelligence are relevant, though not the only faculties. To do this, three issues are developed along the philosophical and theological path which, firstly, goes deeper into understanding knowledge and reason. Secondly, it addresses the understanding of faith and, finally, coinvolve intelligence and heart. [ABSTRACT FROM AUTHOR]

Three commentaries below provide different perspectives on data analysis and reporting. They generally focus on how the quality of the measures and manipulations determines the value of the analysis. Norbert Schwarz and Fritz Strack's comment is less on the right statistic and more on "sloppy reasoning, gaps between theoretical concepts and their operationalizations, and blissful ignorance of the situated nature of human thinking, feeling, and doing contribute more to the limited reproducibility of empirical findings than the choice of a particular test statistic." They propose that particular effects are contextual and inappropriately labeled as true or false. Instead, our job is to focus on general constructs that make sense of the diversity of human experience and psychological reactions. Too often studies replicating psychological effects in the noisy and confounded conditions of the marketplace result in statistical uncertainty of garbage in, garbage out. Researchers instead need to look toward tests of specific interactions, which can clarify the influencing factors based on theoretical considerations. The second comment is by Andrew Gelman, an outstanding psychological statistician. He proposes that "once the data have been collected, the most important decisions have already been done." He then provides four recommendations that enable the statistics to work appropriately. The first requirement of an effective study is to be sure that the measures address the construct of interest. Similar to the position of Schwarz and Strack, it is important to articulate the relevance of a statistically significant finding. The second recommendation seeks to curb large number of studies with inflated effect sizes built from narrow studies and unwarranted optimism. The third recommendation is to simulate data from a model and consider the distribution of possible results. That is often done to test a new analysis method, but it can be even more important in marketplace studies where novel characteristics of the sample and experimental conditions are included in the analysis. Finally, he recommends that one consider likely analyses needed before getting the data. Such foresight would encourage, for example, thinking about the kind of data needed to defend the equality of the control demographics against the treatment. The final commentary is by Stijn van Osselaer. He agrees that p‐values reflect the detailed methods from a given study but do not focus on the problem of generalizability. Like Gelman, he sees designs focused on effect sizes may have generated too many studies that do not replicate. He contrasts broad explorations with narrowly defined existence tests that provide evidence that an effect exists somewhere but are mute on other contexts where they may apply. For theoretical problems relevant to applications, it is important to identify moderators through broad sampling across population characteristics, stimuli, and situations. He proposes that consumer psychologists should not try to do everything in one paper, but to build practically relevant, applicable knowledge across multiple articles. Different articles, authors, and research methods play various roles, with each article focusing on important stages in the process from generating hypotheses, providing existence proofs, and exploring their broad applicability. That pragmatic approach can integrate theoretical silos that seek to resolve complex human problems and has promise as a criterion for relevant publications. [ABSTRACT FROM AUTHOR]

Perception is the way we interact with the external world. It is our ability to receive sensory information from the environment, such as seeing, hearing, touching, and smelling. Through perception, we experience the world and its objects as they are in their materiality. Imagination, on the other hand, is the ability to create mental representations and go beyond direct sensory information, allowing us to conceive what is not present, recreate the past, or even anticipate the future. Based on the Sartrean interpretation that there is a dynamic tension between perception and imagination, our goal is to problematize the rigid distinction between these two concepts, recognizing that this dynamic plays a central role in our existential experience, and that the relationship between these two elements is not dichotomous but a constant interaction that enriches our understanding of the world and our own existence. [ABSTRACT FROM AUTHOR]

Ramon Harvey's book, "Transcendent God, Rational World: A Māturīdī Theology," explores the philosophy and theology of the Māturīdī school in Islamic studies. The book aims to give space to Islamic voices in contemporary philosophy of religion and encourages Muslim theologians to use analytic philosophy of religion. It examines Māturīdī's teachings, analyzes his theological doctrines, and applies them to current issues in philosophy of religion. The book covers topics such as rationality, the world, God's existence, and God's attributes, with a focus on Māturīdī's unique doctrines of wisdom, creative action, and divine speech. However, an article criticizes Jon Hoover's interpretation of Maturidi's ideas in his book, suggesting that it does not accurately represent the historical context or Maturidi's views. The article argues that Hoover's approach combines exegesis, intellectual history, polemics, and philosophical argument, and may be influenced by his own philosophical ideas rather than a faithful representation of Maturidi's doctrine. The article concludes that while Hoover's book may offer new interpretations, it is not a reliable source for understanding Maturidi's theology. [Extracted from the article]

The development of Thomas's teaching on Christ's headship relies upon the principle of the causality of the maximum: 'the maximum in a genus is the universal cause in that genus'. This principle appears in the fourth way to demonstrate God's existence. Applied to the humanity of Christ, Thomas argues that Christ, on account of his perfect fullness of grace, is, according to his humanity, the universal source of grace for all the members of the Church, including the angels. How does this cohere with Thomas's teaching elsewhere in the Summa theologiae that it is only as Word that Christ causes grace in the angels? In this paper, I explore this tension and offer a way of understanding Thomas's broader approach to the mystery of Christ. [ABSTRACT FROM AUTHOR]