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The relationship between theology and philosophy has been long-debated and discussed within the Christian tradition. Tertullian, an influential early Christian theologian and apologist, believed that philosophy has little to do with theology, arguing that the use of philosophy often corrupted theology, leading to unorthodox beliefs that were not grounded in the early Christian tradition.
Some work in recent epistemology of religion discusses various challenges from psychology, cognitive science or evolutionary biology to the rationality or justification of religious beliefs. Some argue that evolutionary explanations of religious belief undermine its rationality. [11] [12] Others respond to these arguments. [13]
There is considerable literature on the relationship between religion and health. More than 3000 empirical studies have examined relationships between religion and health, including more than 1200 in the 20th century, [88] and more than 2000 additional studies between 2000 and 2009. [89]
Philosophy of psychology also closely monitors contemporary work conducted in cognitive neuroscience, cognitive psychology, and artificial intelligence, for example questioning whether psychological phenomena can be explained using the methods of neuroscience, evolutionary theory, and computational modeling, respectively.
In the United States, American Psychological Association approved courses in Christian psychology are available at undergraduate and graduate levels based on applied science, Christian philosophy and a Christian understanding of psychology. [2] [3] [4] In modern psychological practices, Christianity is incorporated through various therapies.
Philosophy of religion; Psychology of religion; Sociology of religion; Sometimes, theology and religious studies are seen as being in tension, [77] and at other times, they are held to coexist without serious tension. [78] Occasionally it is denied that there is as clear a boundary between them. [79]
The relation between body and soul was not clear to the ancients, much less the relation between soul and spirit. The physiology and psychology of the Hebrew and the Archaic Greek world were speculative, and so, reasoning on imperfect data, they spoke of various physical organs as the seat of thought, feeling, and decision. [27]
Contemporary scholarship on ontotheology is divided between those who accept Heidegger’s analysis of the problem of ontotheology and continue his efforts at “overcoming ontotheology,” and those who are rethinking Heidegger's view and thus re-imagining the relationship between philosophy and theology and reconfiguring the conditions for ...