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- Sörhuus, Mikael
(författare)
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En känsla för det heliga : En undersökning av den samtida emotionsforskningens möjliga bidrag till religionsfilosofin
- 2020
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- In this thesis I examine the possibility of critically using material from contemporary emotion theory to develop a fruitful model for understanding the potential epistemic relevance of emotions in religious contexts. The relevance of this thesis is mainly twofold: since religion is an emotional phenomenon, the possible normative epistemic role of emotions needs to be examined. This is a question for the philosophy of religion, but not one that has been much explored. Contemporary emotion research provides promising tools for such an examination, but these tools have only been utilized to a minor degree in the field.In chapter 1, the preliminaries for my inquiry is articulated. In chapters 2 and 3, I evaluate psychophysiological, psychological and philosophical emotion research and find that the philosophical reasons and the empirical evidence speak in favor of a perceptual theory of emotion. In chapter 4, I examine how emotions, being perceptions, are of epistemic relevance. Focusing on a metaphysical discourse I come to the conclusion that emotions are of strong epistemic relevance. In chapter 5, I examine the possibility of giving emotions, being perceptions that are of strong epistemic relevance, an epistemological framework. For this I use the pragmatic philosophy of John Dewey and conceive of emotions as habits, or part of habits, which are indispensable for certain human inquiries and knowings.In chapter 6 I turn to religion. I conceptualize religion as lived, and epistemic in that it offers certain goods that agents, being participants in religious spheres of practice, can utilize to deal with existential problems, inter alia, situations involving transcendence. My conclusion is that emotions, given the kind of problems that religious goods can help agents to handle, enable agents to examine the utility of such goods and implement them in their lives. Since this is an epistemic process, and these goods are utilized in many different spheres of practice, I choose to speak of emotions as enabling and justifying religious ways of life. In the end, emotions are about living and hence philosophical work about religious emotions becomes philosophical work about religious practice.
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Konstruktiv religionskritik. Filosofiska, teologiska och pedagogiska perspektiv
- 2019
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Samlingsverk (redaktörskap) (övrigt vetenskapligt/konstnärligt)abstract
- I fokus för den här bokens framställningar om de fem ”världsreligioner” som behandlas i religionskunskapens kurs- och ämnesplaner, är kritiska argument och perspektiv som kan resas med avseende på trosföreställningar, teologier, etiska hållningar och så vidare. Ett viktigt skäl för att i en bok för lärarstudenter och lärare som ägnar sig åt religionskunskap rikta intresset mot sådana argument och perspektiv är att det kan vara svårt att veta hur man kan och bör hantera frågor om religionskritik. Bokens författare lyfter fram och diskuterar sådan kritik formulerad såväl inom de fem religionerna som från externa positioner.
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| 5. |
- Malm Lindberg, Ingrid
(författare)
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The multifaceted role of imagination in science and religion : A critical examination of its epistemic, creative and meaning-making functions
- 2021
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The main purpose of this dissertation is to examine critically and discuss the role of imagination in science and religion, with particular emphasis on its possible epistemic, creative, and meaning-making functions. In order to answer my research questions, I apply theories and concepts from contemporary philosophy of mind on scientific and religious practices. This framework allows me to explore the mental state of imagination, not as an isolated phenomenon but, rather, as one of many mental states that co-exist and interplay in our cogntive architecture.Based on the philosophical discourse of philosophy of mind, four types of imagination are indentified and conceptualized: sensory, propositional, experiential, and creative imagination. These categories are then employed on five phenomena that can be found in scientific and religious environments: metaphors, models, thought experiments, aspect perception, and - in the religious case - rituals.In relation to the concept of religious "seeing" I consider how imaginings may influence visionary experiences and visualization, and compare these phenomena with cases of scientific visualization and eureka experiences. In regard to scientific and religious models, a distinction is made between, on the one hand, two notions of truth and, on the other hand, truth-independent meaning-making. In light of these categories, I differentiate between, and critically discuss, the use of imagination in doxastic, non-doxastic and fictionalist accounts. In light of this investigation, I formulate and defend the position of interactivism, which acknowledges a constant interplay between different attitudes and mental states. In my examination of rituals and scientific and religious thought experiments, special attention is given to the mental capacity to recreate the experiences that are entailed in an imagined scenario.At the end of the investigation, I consider the possible impact that my study might have on how we view science and religion as well as the dialogue bewteen these two fields.
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| 10. |
- Stenmark, Mikael, 1962-
(författare)
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Att välja livsåskådning
- 2022
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Ingår i: Filosofisk Tidskrift. - : Thales. - 0348-7482. ; 43:4, s. 3-18
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Tidskriftsartikel (refereegranskat)abstract
- I artikeln diskuteras hur vi ska resonera när vi blir medvetna om att vi har en livsåskådning eller att den inte är så genomtänkt eller omfattande som den kanske borde vara. Två frågor står i centrum för den filosofiska analysen: Hur tänka om man vill skapa en intellektuellt och existentiellt genomarbetad grundsyn på tillvaron, på människan och gällande vad som som kännetecknar ett gott livet? Hur ska vi tänka kring innehållet i andra människors religiösa eller sekulära livsåskådning, i synnerhet när det inte stämmer överens med vad vi själva tror eller håller för sant?
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