Professor of Modern European Philosophy of Religion, Oxford University
“Concepts to Live By:
Change for the Future of Philosophy of Religion”
Wednesday, January 7th, 2015
Swift Hall Common Room, University of Chicago
Suggested pre-workshop reading:
“Editorial: In Guise of a Miracle,” Pamela Sue Anderson. From Sophia (2014) 53:171-181.
“Restoring Faith in Reason,” Pamela Sue Anderson. From Re-visioning Gender in Philosophy of Religion (Ashgate, 2012), chapter 6 (pp. 113-138).
“Encouraging a Thoughtful Love of Life: Pamela Sue Anderson and Gillian Howe on Practising Philosophy,” Patrice Haynes. From Sophia (2014) 53:193-214.
The Workshop on the Philosophy of Religions is pleased to welcome Oxford’s Pamela Sue Anderson to the University of Chicago on Wednesday, January 7th, 2015. Professor Anderson will be discussing the future of philosophical reflection on religion and the methodological challenges that the future poses. For instance, do we need to create new concepts? This would be to replace the dominant focus on traditional theism and the omni-perfect God. But it is also to raise questions about the social and material locatedness of the concepts which have been used, as if they were inclusive and ‘neutral.’ Another example of where this conceptual issue could take our discussion is whether we should be focusing more on religious practices; and if so, how do we ensure that these practices are not mystifying; that is, empty of content?
Evan Kuehn (PhD Candidate, Theology, UChicago)
“From Postulates of Reason to Doctrines of Faith: On Doing Theology After Kant”
Dec 9th, 12:00pm – 1:20pm (room TBA)
Russell Johnson (PhD Student, Philosophy of Religions) will respond
Lunch will be served
This paper will attempt to lay out some theses for the task of doing theology after Kant and in the spirit of his philosophical work. In particular, I am interested in the problem that faces any would-be Kantian theologian of how to offer a theological account of things like God, or the immortality of the soul, or human freedom. Kant sees these sorts of ideas as necessary postulates of reason which can, however, never become objects of knowledge for us. Yet in many cases, theologians do not consider ideas like these from such an epistemological remove. Ideas which according to Kant are merely regulatory for theoretical knowledge and at most objects of faith are, for theological inquiry, often treated as objects of knowledge. Can theology engage these objects (systematically, critically, and theoretically) as objects of theological knowledge without thereby abandoning the original Kantian framework of human knowledge limited to the categories of understanding? And what resources are available within Kant’s Critiques for dealing with these theological ideas as objects of theological knowledge?