This document provides an overview of Jewish, Islamic, and Christian philosophy. It discusses key figures and schools of thought in each tradition. For Jewish philosophy, it mentions Philo of Alexandria and Moses Maimonides. For Islamic philosophy, it outlines kalam and falsafa, and mentions Mutazilites. For Christian philosophy, it discusses figures from Hellenistic, medieval, and modern periods like Augustine, Aquinas, Descartes, and C.S. Lewis. The document thus serves as a high-level introduction to philosophical inquiry within these Abrahamic religious traditions.
Islamic Psychology and the Call for Islamization of Modern Psychology (Journa...Mohd Abbas Abdul Razak
The shifting of paradigms in modern psychology has left modern men in a state
of confusion on the issues pertaining to what should be the paramount concern
of psychology and in the proper understanding on the topic of human nature. In a contrastive manner Islamic psychology which has been promoted by Muslim
scholars alongside with the process of Islamization of knowledge and education, has its roots in the philosophical ideas of early Muslim scholars. Its resurgence, which started some two decades ago, is seen as an initiative to introduce Islamic understanding on man to the conflicting ideas prevalent in modern psychology. Its approach, which is mainly philosophical in nature, goes back to the ideas on
man mentioned in the two primary sources of Islam, the Qur’an and Hadith. Islamic psychology with its comprehensive ideas on human nature has been seen by Muslim scholars as a new perspective in psychology that can fill in the lacunae present in the modern psychological thoughts on man, and clears the mist that surrounds most Western theories on man. This paper represents anattempt to analyze and also synthesize Western psychology and Islamic psychology in terms of their nature, development, contributions, and problems.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
Islamic Psychology and the Call for Islamization of Modern Psychology (Journa...Mohd Abbas Abdul Razak
The shifting of paradigms in modern psychology has left modern men in a state
of confusion on the issues pertaining to what should be the paramount concern
of psychology and in the proper understanding on the topic of human nature. In a contrastive manner Islamic psychology which has been promoted by Muslim
scholars alongside with the process of Islamization of knowledge and education, has its roots in the philosophical ideas of early Muslim scholars. Its resurgence, which started some two decades ago, is seen as an initiative to introduce Islamic understanding on man to the conflicting ideas prevalent in modern psychology. Its approach, which is mainly philosophical in nature, goes back to the ideas on
man mentioned in the two primary sources of Islam, the Qur’an and Hadith. Islamic psychology with its comprehensive ideas on human nature has been seen by Muslim scholars as a new perspective in psychology that can fill in the lacunae present in the modern psychological thoughts on man, and clears the mist that surrounds most Western theories on man. This paper represents anattempt to analyze and also synthesize Western psychology and Islamic psychology in terms of their nature, development, contributions, and problems.
The Theology of Spirituality: It's Growing Importance Amid the Transformation...Jonathan Dunnemann
Abstract: This article raises issues surrounding the theology of spirituality as a relatively new theological focus. It argues that, faced with a changing world and numerous new (or perceived as new) phenomena, the theology of spirituality, as a scholarly area examining spiritual experience, is becoming a branch of
theological research of increasing importance. The first part of this article focuses on the ever-growing areas of interest found within the theology of spirituality, a growth stemming from the core of the field itself (agere sequitur esse). The second part emphasizes the newer areas of interest within the theology
of spirituality. These new horizons arise from the pluralism of theology itself and the criteria used in differentiating theological disciplines, such as ethno-geographic, doctrinal, and ascetic-practical concerns. In particular, amid a fast-changing world in which information and mutual contact have become incredibly accessible, the interpenetration of cultures and traditions can not only be of great value but also carry the dangers of a chaotic eclecticism. As this accessibility becomes ever easier and more pervasive, contemporary human beings can thus become confused, not only about their worldviews but also concerning their spiritual and religious beliefs. Thus, research into the theology of spirituality is becoming increasingly more important.
define syncretism and discuss examples of it within South Asian Isla.pdfarihantcomp1008
define syncretism and discuss examples of it within South Asian Islam and Hinduism. Also, after
reading this chapter how can you view Islam as a \"plurality of traditions\" (201) rather than as a
single monolithic entity?
Solution
Syncretism—the process whereby two or more independent cultural systems, or elements
thereof, conjoin to form a new and distinct system—is among the most important factors in the
evolution of culture in general, but especially in the history of religion. Indeed, all of the so-
called world religions, that is, Christianity, Judaism, Islam, Hinduism, Buddhism, and
Confucianism, are to a fair extent syncretistic.
Syncretism is a union or attempted fusion of different religions, cultures, or philosophies — like
Halloween, which has both Christian and pagan roots, or the combination of Aristotelian
philosophy with the belief system of the early punk rock practitioners.
Syncretism, as defined by the American Heritage Dictionary, is “the reconciliation or fusion of
differing systems of belief.” This is most evident in the areas of philosophy and religion, and
usually results in a new teaching or belief system. Obviously, this cannot be reconciled to
biblical Christianity.
Example - Classical and modern Hinduism can be characterized as a grand syncretism between
the indigenous Dravidian belief systems of northern India, as reflected in the artifacts of the
Indus Valley civilization, and those carried into India in the middle of the second millennium
b.c.e. by the Aryans, whose beliefs were a variant of those carried by Indo-European speakers
across Eurasia from India to Western Europe. One of the best examples is the major Hindu god
Shiva, the third member of the trinity that includes Brahma and Vishnu. Shiva is often called
\"the Lord of Beasts,\" and an Indus Valley stamp seal found at Mohenjo Daro dating from about
1800 b.c.e. shows a god seated in the lotus position and surrounded by animals. This figure\'s
connection with the later iconography of Shiva is clear, and thus strongly suggests that the god in
question reflects a syncretism of the ancient Dravidian and Aryan religions. Even the fully
evolved Hindu caste system involves an amalgamation of the Aryan tripartite social class system,
which they shared with other ancient Indo-European-speaking communities, and the indigenous
emphasis on occupation groups, which is clearly evident in the physical layout of the chief Indus
Valley cities: Mohenjo Daro and Harappa.
The 19th century, besides being the age of the so-called humanist sciences (philology,
comparative linguistics, history, history of religions, etc.), was at the same time the age of
European colonialism(12). Since colonial expansion was \"the background of all relations with
Islam in the nineteenth century\", traditional anti-Islamism was rationalized by leading
academics into an ideological legitimation of Europe\'s colonial wars(13). Its culminating
construction was the concept of the so-called \"homo isl.
KALĀM JADĪD, ISLAMIZATION & THE WORLDVIEW OF ISLAM:
OPERATIONALIZING THE NEO-GHAZĀLIAN, ATTASIAN VISION
*
Adi Setia
**
ABSTRACT: The kalām jadīd or new dialectics intellectual movement initiated by
al-Ghazālī and matured by Fakhr al-Dīn al-Rāzī succeeded in putting all the
hellenising philosophical and natural sciences firmly within the theological and
epistemological ambit of tradition. This historical success provides pertinent
lessons for Muslim scholars and intellectuals today to formulate what can be
called kalām al-ʿaṣr, or the Dialectics of the Age, in order to bring tradition
to engage creatively and evaluatively with the challenge and allure of
contemporary secularising sciences.
KEYWORDS: Al-Ghazālī, Fakhr al-Dīn al-Rāzī, Al-Attas, Worldview of Islam, kalām
jadīd, kalām al-ʿaṣr, Dewesternization, Islamization of Present-Day Knowledge
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
Lesson 9 - Resisting Temptation Along the Way.pptxCelso Napoleon
Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
The Book of Joshua is the sixth book in the Hebrew Bible and the Old Testament, and is the first book of the Deuteronomistic history, the story of Israel from the conquest of Canaan to the Babylonian exile.
The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
2. IS PHILOSOPHICAL INQUIRY INFORMED BY THE
TEXTS, TRADITIONS AND EXPERIENCES OF THE
JEWISH PEOPLE.
Jewish Philosophy
3. . The philosophy of Judaism is inquiry into the nature
and meaning of Jewish existence.
The philosophy of Judaism wants to understand
Zionism, the Holocaust, the Jewish Diaspora and the
historical vicissitudes that gave shape to Jewish
experience over the millennia, from the age of the
biblical patriarchs to the destruction of the first and
second temples in Jerusalem, to the exile of the
Jewish people and the return of many, after a
hundred generations, to the land they had been
promised and in which they had prospered, a land
which some had never left but which most, for
centuries, had pictured only through the sublimating
lenses of sacred history, apocalypse and philosophy.
4. CONCERN OF JEWISH PHILOSOPHY
The concerns of the philosophy of Judaism touch
every aspect of Jewish experience, just as the
concerns of philosophy at large touch every aspect of
experience in general. But the concerns of Jewish
philosophy, like those of general philosophy, do not
confine themselves to Jewish experience. They
are, in fact, the same concerns as those of general
philosophy, rendered distinctively Jewish by their
steady recourse to the resources of the tradition, and
sustained as philosophical by an insistence on critical
receptivity, responsible but creative appropriation of
ideas and values that withstand the scrutiny of reason
and indeed grow and give fruit in its light.
5. NATURE OF PHILOSOPHY
The confidence of the practitioners of Jewish
philosophy in the conceptual vitality and continually
renewed moral and spiritual relevance of the tradition
is typically the reflex of an existential commitment to
that tradition and to the people who are its bearers.
That confidence, and its repeated vindication by the
richness of the tradition itself, is also a wellspring of
renewal and encouragement for the commitment that
energizes it – even, and especially, in times of
historical crisis and external pressures, which have
rarely confined themselves to sheerly intellectual
challenges.
6. STRENGHTS AND WEAKNESSES
One is a tendency to historicism, that is, the
equivocal equation of norm with facticity and
facticity with norm that leads to an
resignation of philosophical engagement for
a detached clinical posture or an equally
unwholesome surrender of judgment to the
flow of events.
Historicism-is a natural by-product of
respect for tradition, or of expectation of
progress.
7. The second weakness is a narrowing of the
gaze, a tendency to substitute philosophy of
Judaism for the wider discourse of Jewish
philosophy, as though the resources of the
tradition had nothing (or nothing more) to
contribute to ethics, or natural theology, or
metaphysics and logic, for that matter.
8. JEWISH PHILOSOPHERS
The first exponent of Jewish philosophy
was Philo of Alexandria, a major contributor
to the synthesis of Stoicism, Middle
Platonism and monotheistic ideas that
helped forge the tradition of scriptural
philosophy in the West.
9. Philo Judaeus, also called Philo of
Alexandria (born 15–10 BC, Alexandria—
died AD 45–50, Alexandria), Greek-speaking
Jewish philosopher, the most important
representative of Hellenistic Judaism. His
writings provide the clearest view of this
development of Judaism in the Diaspora. As the
first to attempt to synthesize revealed faith and
philosophic reason, he occupies a unique
position in the history of philosophy. He is also
regarded by Christians as a forerunner of
Christian theology.
11. Abraham ibn Daud (c.1110–80), a historian as
well as a philosopher, used his historiography to
argue for the providential continuity of the
Jewish intellectual and religious tradition. His
philosophical work laid the technical foundations
that made possible the philosophical
achievement of:
Moses Maimonides (1138–1204), the greatest of
the philosophers committed to the Jewish
tradition.
13. Islamic philosophy is a branch of Islamic
studies on the Quran. It is the continuous
search for Hikma(.Arabic: ), meaning
wisdom, in the light of the Islamic view
of life, the universe, ethics, society,
14. ISLAMIC PHILOSOPHY
Refers to philosophy produced in an Islamic
society. It is not necessarily concerned with
religious issues, nor exclusively produced by
Muslims.
It’s a generic term can be defined and used in
different ways, it is the perception of Islam, so
that philosophy is derived from the Islamic texts
used in the creation of the universe and the life
of the Creator- term vision can be offered.
15. EARLY ISLAMIC PHILOSOPHY
Refers to philosophy during the ―Islamic
Golden Age‖, traditionally dated between the
8th and 12th centuries, it can be distinguished
by two main currents:
16. #1. KALAM
Is the philosophy that seeks Islamic theological
principles through dialect. In Arabic, the word
literally means “speech”.
Kalam means duties of the heart as opposed
to (or inconjuction with) fikh duties of the
body.
17. MUTAZILITE-
COMPELLED TO DEFEND THEIR PRINCIPLES AGAINST THE
SUNNI ISLAM OF THEIR DAY, LOOK FOR SUPPORT IN
PHILOSOPHY, AND ARE ONE OF THE FIRST TO PURSUE A
RATIONAL THEOLOGY CALLED “ILM-AL-KALAM”
(SCHOLASTIC THEOLOGY)
Scholastic Theology are the one’s that
professing it were called Mutakallamin.
18. #2. FALSAFA
Falsafa is a greek word meaning
“philosophy” ( the Greek pronunciation
philosophia became falsafa.)
19. CONTEMPORARY ISLAMIC PHILOSOPHY
Dr. Allama Muhammad Iqbal (1877-
1938), a notable Muslim
philosopher, poet and scholar from
Pakistan (then British India)
20. The tradition of Islamic Philosophy is still very
much alive today despite the belief in many
Western circles that this tradition ceased after
the golden ages of Suhrawardi‖s Hikmat al-
Ishraq(Illumination Philosophy) or, at the
latest, Mulla Sadra‖s Hikmat-e-Mota'aliye or
Transcendent (Exalted) Philosophy. Another
unavoidable name is Allama Muhammad
Iqbal, who reshaped and revitalized Islamic
philosophy amongst the Muslims of the Indian
sub-continent in the early 20th century. Beside
his Urdu and Persian poetical work, The
Reconstruction of Religious Thought in Islam is
a milestone in the modern political philosophy of
Islam.
21. OTHER ISLAMIC PHILOSOPHERS
Ruhollah Khomeini, founder of the Islamic
Rebublic of Iran, was a famous teacher of
the philosophical school of Hikmat-ul-
Mutaliya. Before the Islamic Revolution, he
was one of the few who formally taught
philosophy at the Religious Seminary at
Qum.
, Allameh Tabatabaei, the author of
numerous works including the 27-volume
Quranic commentary al-Mizan ( ),
22. Name: Al Khindi (Abū Yūsuf Yaʻqūbibn Isḥāq al-
Kindī)
Lattinization: Alkindus
Born/ Died: 801-873
Madh’hab: Mutazilite
School of Philosophy: Peripatetic
Name: Ibn Sina (Abu-Ali al-Husayn ibn 'Abd Allah ibn Sina Balkhi)
Lattinization: Avicenna
Born// Died: 980-1037
Madh’hab: Twelver Shia(disputed)
Sschool of Philosophy: Avecinnism
25. CHRISTIAN PHILOSOPHY
Christian philosophy is a development
in philosophy that is characterised by coming
from a Christian tradition.
26. HELLENISTIC CHRISTIAN PHILOSOPHY AND
EARLY CHRISTIAN PHILOSOPHY
Hellenism is the traditional designation for
the Greek culture of the Roman Empire in
the days of Jesus, Paul, and for centuries
after. Classical philosophies of the Greeks
had already expired and diluted beyond
recognition except for small bands of
continuators of the traditions of the
Pythagoreans, of Plato, and Aristotle (whose
library was lost for centuries).
27. HERE ARE SOME OF THOSE THINKERS MOST CLOSELY
ASSOCIATED WITH HELLENISTIC CHRISTIAN
PHILOSOPHIES, LISTED MORE OR LESS IN CHRONOLOGICAL
ORDER:
Justin Martyr: Christian apologist and
philosopher whose work often focused on the
doctrine of the Logos and argued that
many Stoic and Platonic philosophical ideas
were similar to ideas in the Old Testament
Clement of Alexandria: Theologian and
apologist who wrote on Greek philosophy, using
ideas from pagan literature, Stoic and Platonic
philosophy, and Gnosticism to argue for
Christianity
28. Augustine of Hippo: Augustine developed classical
Christian philosophy, and the whole of Western
thought, largely by synthesizing Hebrew and Greek thought.
He drew particularly from Plato, the Neoplatonism of
Plotinus, and Stoicism, which he altered and refined in light
of divine revelation of Christian teaching and the Scriptures.
Augustine wrote extensively on many religious and
philosophical topics; he employed an allegorical method of
reading the Bible, further developed the doctrine of hell as
endless punishment, original sin as inherited guilt, divine
grace as the necessary remedy for original sin, baptismal
regeneration and consequently infant baptism, inner
experience and the concept of "self”, the moral necessity of
humanfree will, and individual election to salvation by
eternal predestination. He has been a major influence in the
development of Western theology and his thought, and in
particular his works, City of God andConfessions, laid the
foundations for Western Philosophy, influencing many of
philosophers and making him one of the most influential
figures in the history of philosophy.
29. MEDIEVAL CHRISTIAN PHILOSOPHY
Peter Abelard: Abelard was a leading 12th-
century philosopher and theologian, best
known for his association
with conceptualism and his development of
the moral influence theory of atonement.
30. Thomas Aquinas: Aquinas was the student of Albert the
Great, a brilliant Dominican experimentalist, much like the
Franciscan, Roger Bacon, of Oxford in the 13th century.
Aquinas synthesized Aristotelian philosophy with
Christianity. He believed that there was no contradiction
between faith and secular reason, but that they
complemented each other epistemically. He thought Aristotle
had achieved the pinnacle of human striving for truth apart
from divine revelation and thus adopted Aristotle's
philosophy as a framework in constructing his theological
and philosophical outlook. Thomas Aquinas was a professor
at the prestigious University of Paris, a contemporary
of Bonaventure, a Franciscan Professor at the University of
Paris whose approach differed significantly from Aquinas' in
favor of the more traditional Augustinian Platonism. Widely-
accepted as one of the most influential figures in the history
of philosophy, his philosophy is the foundation for Thomism.
His most famous work is Summa Theologica
31. MODERN CHRISTIAN PHILOSOPHY
17th Century:
Thomas Browne (1605–1682) English philosopher and
scientist who also made contributions to the field of
medicine
René Descartes (1596–1650) French philosopher and
mathematician sometimes labelled "The Father of Modern
Philosophy" who was a leading exponent of rationalism;
most famous for his concept Cogito ergo sum (I Think
Therefore I Am)
Galileo Galilei (1564-1642) Italian
philosopher, physicist, mathematician, and astronomer who
played a central role in the Scientific
Revolution, controversially
advocating heliocentrism, leading to the Galileo Affair, he
also wrote about the relationship between science and
religion; often labelled "The Father of Modern Science"
32. 18TH CENTURY
George Berkeley Influential Anglo-Irish
philosopher who developed the theory
of subjective idealism and who wrote prolifically
in a number of areas, such as
metaphysics, epistemology, the philosophy of
language and the philosophy of mathematics
Johann Gottfried Herder, German
philosopher, theologian, and literary critics who
was associated with theSturm und
Drang and Weimar Classicism
Francis Hutcheson, Scottish philosopher who
was an important figure in the Scottish
Enlightenment and is associated with empiricism
33. 19TH AND EARLY 20TH CENTURY
Georg Wilhelm Friedrich Hegel, Preeminent German
philosopher who was a leading figure in German
Idealism and whose thought created the
philosophical school known as Hegelianism, his
philosophy was influenced greatly by his Lutheran
religious beliefs; also wrote a number of works
regarding the philosophy of religion
C. S. Lewis, a massively influential literary critic and
medievalist, and mythologist, a mythographer in his
children's fantasies, and an apologist for the
Christian faith to which he adhered in the latter half of
his life. He claimed not to be a philosopher, but his
apologetics are foundational to the formation of a
Christian worldview for many modern readers.