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Stamped on cover: By the will of Philip, Lord Wharton, 1696. ; Reprint of the first ed. printed for the use of Parliament in 1647. ; Mode of access: Internet.

Preliminary Material /James E. Force and David S. Katz -- 1. Stiernhielm Pythagorizans and the Unveiling of Isis /Susanna Akerman -- 2. Unmasking the Truth: The Theme of Imposture in Early Modern European Culture, 1660-1730 /Silvia Berti -- 3. Pere Richard Simon and English Biblical Criticism, 1680-1700 /Justin A.I. Champion -- 4. The Slums of Cosmopolis: A Renaissance in the History of Philosophy? /Brian P. Copenhaver -- 5. John Locke and Francis Mercury van Helmont /Allison P. Coudert -- 6. \'Children of the Resurrection\' and \'Children of the Dust\': Confronting Mortality and Immortality with Newton and Hume /James E. Force -- 7. The Battle for \'True\' Jewish Christianity: Peter Allix's Polemics Against the Unitarians and Millenarians /Matt Goldish -- 8. More, Millenarianism, and the Ma'aseh Merkavah /Sarah Hutton -- 9. Lying Wonders and Juggling Tricks: Religion, Nature, and Imposture in Early Modern England /Rob Iliffe -- 10. An Alternative Path to Modernity: The Sephardi Jews of Amsterdam in Early Modern Times /Yosef Kaplan -- 11. La Querelle du Paganisme /Jacqueline Lagrée -- 12. Bayle's Academic Scepticism /José R. Maia Neto -- 13. Popkin, Scepticism, and the History of Modern Philosophy /G.A.J. Rogers -- 14. Religion, Philosophy, and Science: John Locke and Limborch's Circle in Amsterdam /Luisa Simonutti -- 15. Spinoza on Theocracy and Democracy /Theo Verbeek -- 16. Unnatural Empire: George Buchanan, Anti-Imperialism, and the 16th-Century Syphilis Pandemic /Arthur H. Williamson -- 17. \'This Due Degree of Blindness\': Boyle, Hume, and the Limits of Reason /Jan Wojcik.

Intro -- Contents -- Acknowledgments -- Editions and Abbreviations -- Introduction -- 1. "Of Darkness from Vain Philosophy -- 2. Hobbes's Natural Philosophy -- 3. Religion and Theology I: "Of Religion -- 4. Religion and Theology II: Hobbes's Natural Theology -- 5. Religion and Theology III: Hobbes's Confrontation with the Bible -- 6. Hobbes's Political Philosophy I: Man and Morality -- 7. Hobbes's Political Philosophy II: The Hobbesian Commonwealth -- Appendix. The Engraved Title Page of Leviathan -- Bibliography -- Index

Jahrhundertelang grenzten sich Juden, Christen und Muslime voneinander ab und profilierten ihre Identität auf Kosten aller anderen. Heute jedoch gibt es erste Ansätze, das Verhältnis der Religionen zueinander neu zu bestimmen. Karl-Josef Kuschel entfaltet den Grundriss eines Trialogs von Juden, Christen und Muslimen. Warum wollte Gott die Existenz dreier Religionen miteinander, gegeneinander, jedenfalls nicht ohne einander? Hier eröffnen sich für alle drei Religionen Möglichkeiten einer Neubesinnung, der nicht unerhebliche politische Brisanz zukommt. Ein gemeinsamer Weg von Juden, Christen und Muslimen in wechselseitiger Achtung ist für das Überleben der Religionen und der Menschheit von entscheidender Bedeutung. Denken im Sinne des Trialogs heißt, dem Anderen Raum geben vor Gott

Paper is a kind of historical sociology of religions for philosophical understanding of Al- Muhyiddin Arabi's research as a lasting paradigm in dialogue of religions. Mediterranean is place where greatest number of God's prophets were sent, and voice of prophecy of many prophets from Adam to Khatam can still be heard in that space. AL-Muhyiddin Arabi (1240), who started classical studies of religions, originated from Western Mediterranean and presented his works in eastern Mediterranean. His research has come as a paradigm that governs understanding of religions in their common subject, nature of prophets. Discussion of religions dialogue, in modern era, it is basically a question of oriental studies. Which Orientalism put it in two paradigms of Crusades and global unity of religions? Hypothesis of research is that dialogue between religions is an anthropological debate and is close to natural requirements of man. And good orientalist views are close to it. Discussion in paradigm of religions has a pattern of combination of philosophy and sociology, its origin is beyond science of religions. Dialogue of religions has a philosophical ontology in field of human existence and is a logical paradigm. There is a linear and circle approach to human history and in every attitude to history, religious dialogue, has a physical existence. Field of this philosophical opinion is anthropological process in history of sociology. In process of anthropology, there are at beginning of creation homogeneous group of people, without grounds of separation, and societies were homogeneous, and uniformity was their only characteristic, but societies also have secondary characteristics, which is essential necessity of change. And prophets who organize changes. Therefore, dialogue between religions has an existential place in societies, like reason for their existence, and it is a part of anthropology, and it has been investigated in combined science of philosophy and sociology in this research, and it shows that constant existence of dialogue between religions always has its own suitable contexts and has its own suitable contexts and discussion of religious dialogue in context of political issues is belonging complications of opposites orientalism circles, and in positive orientalism, attention is paid to ontological aspect of relationship between religions, and discussion of religions in this orientalism is closer to principle of ontology of religions, because religions are naturally for order. And the multiplicity of societies have arisen and their existence is rooted in people whose existential roots are of a uniform nature, and multitude of societies goes back to unity between people that existed in beginning because unit of society is Human(Nas). But according to historical Arrangement, in any way there are many societies.

Encounters between agents of the state and religious organizations have been increasing throughout the world, thus the need to understand the relationships between religion and other major domains of life is increasingly important. In this comprehensive reader on church-state relations, scholars examine the connections between religion and political life from a comparative perspective.

Este artículo presenta parte de los resultados de un proyecto de investigación etnográfica que llevamos a cabo en la más importante congregación evangélica gitana de Jerez de la Frontera. La investigación busca, entre otros objetivos, explicar las razones por las que la congregación principal, la iglesia madre de la localidad, ha rehusado vincularse a la Federación de Asociaciones Culturales Cristianas de Andalucía (FACCA). Nuestra investigación persigue asimismo desentrañar el papel jugado por las variables etnia y religión en la decisión de mantener su autonomía como congregación vinculada únicamente a la estructura de la Iglesia Filadelfia, una decisión con costes ya que, de haberse producido la vinculación a FACCA, ésta habría reportado sobre el papel significativas ventajas económicas y políticas a la congregación. Para ello, hacemos uso de las nociones de frame y fabricación de E. Goffman, que nos permiten una aproximación al análisis de los significados implicados en la organización de la experiencia; así como de las aportaciones de H. Velasco et al. Y D. Gambetta sobre las relaciones de confianza y cooperación. La presentación del caso estará pre-cedida por un análisis sobre los mecanismos de gestión de la diversidad religiosa diseñados por laadministración pública española, que serán contrastados con el ideal laico de J. Maclure y C. Taylor. ; This article presents part of the results of an ethnographic research program we conducted within the largest evangelical gypsy congregation from Jerez de la Frontera. Among other objectives, the research we are developing aims to explain the reasons why the main congregation, the mother church of the town, refused to join the Federation of Cultural Christian Associations of Andalusia —Federación de Asociaciones Culturales Cristianas de Andalucía— (FACCA). Our research also aims to unravel the role played by the variables ethnicity and religion in the decision to maintain their autonomy as a congregation linked solely to the Iglesia Filadelfia's structure (Philadelphia Church). If they had alternately decided to join the FACCA they would have gained significant economic and political advantages. In order to accomplish our task we use E. Goffman's notion of frame, which allows an approach to the meanings involved in the organization of experience, as well as the contributions of H. Velasco et al. and D. Gambetta on relations of trust and cooperation. The case presentation will be preceded by an analysis of the mechanisms of religious diversity management designed by the Spanish public administration, which will be contrasted with the ideal of laicismby J. Maclure and C. Taylor.

Drawing on 17 months of ethnographic research, Enchanting Disciplined Selves and Secular Publics examines everyday attempts of a brotherhood of charismatic Christian businessmen in Mexico to reconceive of what it means to be religious and what it means to be secular. This Christian brotherhood adopts a hybrid organizational identity that allows its members to operate on both sides of the religious/secular divide. In examining the brotherhood's quest for a more potent relationship with the Holy Spirit than those of conventional religion the dissertation shows how a brother's quest for experience and evidence of God's supernatural intervention in the details of everyday life serve as a means of methodically scrutinizing, evaluating and exhorting the self. The dissertation also shows how the brotherhood's distinction from "religion" enables brothers to make use of the meaning-laden character the "secular" to reclaim and celebrate the Christian origins of the concept. Growing numbers of scholars theorize co-constitutive relationships between the religious and the secular; this dissertation examines public actors' attempts to wrestle with these nebulously intertwined relationships on the ground.

"In spite of its reputation as a "classical" human right, freedom of religion or belief continues to evoke political controversies and ambivalent reactions, ranging from enthusiastic support to a certain unease or even open opposition. Obviously, the struggle for religious freedom is far from over. There is not only the challenge of its effective implementation, but its content, significance, meaning, and justification also deserve critical scrutiny. The purpose of this book is to contribute to more conceptual clarity in this ongoing struggle. The authors summarize their position in two closely interrelated hypotheses. The first hypothesis is that freedom of religion or belief is a human right, which displays the same normative structure that defines the human rights approach in general. With the second hypothesis, they go a step further by claiming that freedom of religion or belief has an indispensable role to play within the framework of human rights. Without taking freedom of religion or belief seriously, human rights would not be able to do justice to the complex needs, yearnings, and vulnerabilities of human beings. Indeed, without freedom of religion or belief, human rights would cease to be fully humane"--

Front Matter -- Copyright page -- Dedication -- Acknowledgments -- Introduction -- Christian Spirituality and Law: Developments and Sources -- Care for the Souls before the Reformation and in the Early Modern Roman Catholic World -- The Engagement of the Lutheran Theologians with Contract Law: Principles and Literature -- A Biblical Framework for Contract Law: Basic Elements -- The Conceptualization of Agreements -- The Seventh Commandment: The Lawfulness and Right Use of Contracts -- The Eighth Commandment: Contractual Fidelity -- Selected Issues from Particular Types of Contract -- Sale, Lease and Restitution -- Lending and the Interest Prohibition -- From Lutheran Theology to Legal Practice -- The Dispute of Regensburg (1587) -- The Contribution of the Jurists -- General Summary -- Concluding Remarks -- Back Matter -- Bibliography.

This article asks is there a place for religion and spirituality in a critical theory of international relations (IR)? The usual answer is 'no' because of critical theory's generally negative assessment of religion in domestic and international politics. However, while many of these criticisms can be acknowledged, a critical theory of IR still has to grapple with the more complex understanding of religion that already exists in critical theory, and the global resurgence of religion how Eurocentric its concept of religion actually is and how rooted it is in the European experience of modernisation. For the people of the global South — which comprises most of the people in the world — the struggle to 'live faithfully' amid the problems of world poverty, climate change, conflict and development can not be separated from their struggle for justice and emancipation. Therefore, a greater dialogue between critical theory and theology is necessary if critical theory is to more fully and creatively contribute to our understanding of some of the most important global issues in the study of IR in the 21st century.