Suchergebnisse

Jan-Olav Henriksen wirft ein neues Licht auf die psychologischen Dimensionen von Nietzsches Religionskritik. Er zeigt die grundlegende Spaltung, die Nietzsche zwischen seiner eigenen Weltanschauung und einer religiösen sah, sowie die Orientierungslosigkeit, die auf die Ablehnung der Religion folgte.InhaltsübersichtChapter 1: Introduction: The TaskChapter 2: Psychological Theories for Interpreting Nietzsche's Philosophy of ReligionChapter 3: A Context of Discovery: Nietzsche's Early YearsChapter 4: The SplitChapter 5: The Death of God – the Loss of Attachment and OrientationChapter 6: The Ambiguous Ideal: Jesus and the SplitChapter 7: Preserving the Split: MoralityChapter 8: Nietzsche's Anti-Metaphysics: Psychological ConsequencesChapter 9: Human Beings and Their ReligionChapter 10: Overcoming Dependence on others: Compassion, Love or Charity, and RessentimentChapter 11: Acknowledging and moving beyond Nietzsche's psychological Criticism of Religion

Introduction: Deficit thesis and the task it presents -- From acts of God to the anthropocene -- Culprits for the predicament -- Consumer idolatry -- Religion in denial -- To empower those who suffer and give voice to those who lack it -- Symbols as mediating practice -- Conditions for agency : a critique of modernity's detached subject -- Symbols for enhancing moral motivation and avoiding defection -- An inductive, experientially oriented theology -- God as creator - a critical symbol? -- From anthropos to all of creation -- Symbolic deficits in apocalypticism : towards a presentist eschatology -- Sin -- Symbols for hope : a critical evaluation -- Sacrifice, hope, and grace.

Cover; Half Title; Series; Title; Copyright; Contents; Acknowledgments; Introduction; Part I Theory for Understanding Christianity as Practice; Chapter 1 Religion as Orientation, Transformation, and Legitimization of Human Practices in Everyday. Life; Chapter 2 Lived Religion instead of Religion as Belief; Chapter 3 Practices of Orientation and Transformation Are Social Practices; Chapter 4 How Focus on Practices May Reshape Philosophy of Religion; Chapter 5 To Access the World as World: Semiosis; Chapter 6 Ritual Practices as Cognitive Prosthetics; Chapter 7 In Conclusion

The Other: Hermeneutics of Recognition -- What Makes a Religion? Experience and Semiosis -- A Basis for Comparison? On "religious experience" as Universals or particulars -- Who is the Other? Categories for Relationships Revisited -- The Stuff of Religions: Dealing with the Human Condition -- Salvation in the Context of Religious Practices -- Truth and Religious Orientations -- Conflict and the Common Good -- Coming Together in Reasoning Practice -- The Trinitarian God and the Diversity of Experiences with Religion -- Plurality and Unity: Two metaphors for the Future of Religions.