When it comes to contemporary philosophical problems, metaphysical idealism-or Berkeleyan immaterialism-is not taken seriously by most philosophers, not to mention the typical Christian layperson. This state of affairs deserves some attempt at rectification, since Idealism has considerable explanatory power as a metaphysical thesis and provides numerous practical and theoretical benefits. Such thinkers as George Berkeley and Jonathan Edwards believed that Idealism is especially amenable to a Christian perspective, both because it provides a plausible way of conceptualizing the world from a theistic standpoint and because it effectively addresses skeptical challenges to the Christian faith. The contributors to this volume explore a variety of ways in which the case can be made for this claim, including potential solutions to philosophical problems related to the nature of time, the ontology of physical objects, the mind-body problem, and the nature of science.

The challenges that Western culture keeps posing to the Christian faith are ever new. The goal-posts keep changing. This study guide will equip theology students to understand the culture-shaping beliefs that are driving the kinds of questions it brings to faith. It will be an historical overview of the key stages in the history of Western philosophy with each section carefully tracing the genealogical line of ideas and the Christian responses to them, right up to the present day. For most theology students, learning abstract philosophical concepts involves literally learning a new language, a language that the initiated converse in with ease but which leaves the uninitiated baffled. Thus, each chapter in this study guide opens with a glossary of terms. Throughout the studyguide students are encouraged to reflect on the ways in which what has been learned might be applied in both explicitly theological and wider cultural contexts - for example, they might be asked to think of a film or book that seems to express elements of existentialism or postmodernism, or to describe how something very like the extreme subjectivity of idealism can sometimes shows itself in Sunday morning worship.

Prestigious board of advisory editors and contributors

Timothy Sprigge has been a major player on the philosophical scene contributing to discussions as diverse as consciousness, the ontology of time, personal identity, animal rights, punishment, censorship and wider issues in metaphysics, ethics and the history of philosophy. He is, however, less well known for his own highly original system of metaphysics and ethics'a synthesis of Absolute Idealism, panpsychism and utilitarianism. The contributions gathered in this volume, written by philosophers of international reputation or by acknowledged scholars in their specialized fields of inquiry, engage themes in his metaphysics and ethics and provide a critical assessment of his ideas and arguments. In a concluding essay, Sprigge answers the most significant objections raised by his critics: the final result is an engaging dialogue on the perennial and most fundamental questions of philosophy.

Although much has been written about the vigorous debates over science and religion in the Victorian era, little attention has been paid to their continuing importance in early twentieth-century Britain. Reconciling Science and Religion provides a comprehensive survey of the interplay between British science and religion from the late nineteenth century to World War II. Peter J. Bowler argues that unlike the United States, where a strong fundamentalist opposition to evolutionism developed in the 1920s (most famously expressed in the Scopes "monkey trial" of 1925), in Britain there was a concerted effort to reconcile science and religion. Intellectually conservative scientists championed the reconciliation and were supported by liberal theologians in the Free Churches and the Church of England, especially the Anglican "Modernists." Popular writers such as Julian Huxley and George Bernard Shaw sought to create a non-Christian religion similar in some respects to the Modernist position. Younger scientists and secularists—including Rationalists such as H. G. Wells and the Marxists—tended to oppose these efforts, as did conservative Christians, who saw the liberal position as a betrayal of the true spirit of their religion. With the increased social tensions of the 1930s, as the churches moved toward a neo-orthodoxy unfriendly to natural theology and biologists adopted the "Modern Synthesis" of genetics and evolutionary theory, the proposed reconciliation fell apart. Because the tensions between science and religion—and efforts at reconciling the two—are still very much with us today, Bowler's book will be important for everyone interested in these issues.

The California missions are unique reminders of a largely ignored part of the history of the United States. Nowhere else in the United States can one view such complete remnants of an earlier rule. Lands Never Trodden brings to the general public the fullest examination to date of the institutions of the Franciscan missions in California and of the stories hidden in these monuments. Franciscan priests, Spanish officials, and Native Americans all have their stories faithfully reported in this volume. Each mission carries with it tales of unremitting labor, sacrifice, love, intrigue, passion, violence, and death. This volume treats the familiar stories of the missionaries as well as the previously untold stories of the Native Americans with equal candor. With more than sixty photographs, and based on exhaustive research and historical documents, Lands Never Trodden is an entertaining, educational, and readable presentation of the twenty-one California missions.

Drawing on his writing on philosophy, history, religion and politics, this is the first in-depth analysis of R.G. Collingwood's relation to Christian thought. Peter Johnson's original study sheds new and important light on Collingwood's views on emotion, civilisation and key political events such as the Spanish Civil War from the perspective of his religious beliefs. Here Collingwood's Christianity takes centre stage. Johnson considers Collingwood's relationship to prominent philosophers of the 20th century like Wittgenstein and Rawls, and examines the connection between Collingwood's views on Christianity and thinkers such as Norman Malcolm and D. Z. Phillips. Chapters also cover Collingwood's discussion of the Augustine and Pelagius debate, the impact of Collingwood's Anglicanism on his liberalism and his idea of Christian historiography as a Leaven. A rich and nuanced account of the importance of Christianity, and Christian concepts, to Collingwood's philosophical and political thought, this is a valuable resource for students and scholars of philosophy of history and philosophy of religion as well as historical and political theory.

For three decades, he flashed like a meteor across the theological horizon, and then vanished.

This is a two-volume work with entries on individuals who made some contribution to philosophy in the period 1900 to 1960 or soon after. The entries deal with the whole philosophical work of an individual or, in the case of philosophers still living, their whole work to date. Typically the individuals included have been born by 1935 and by now have made their main contributions. Contributions to the subject typically take the form of books or journal articles, but influential teachers and people otherwise important in the world of philosophy may also be included. The dictionary includes amateurs as well as professional philosophers and, where appropriate, thinkers whose main discipline was outside philosophy. There are special problems about the term "British" in the twentieth century, partly because of human migration, partly because of decolonialization and the changing denotation of the term. The intention has been to include not only those who were British subjects at least for a significant part of their lives (even if they mostly lived outside what is now the U.K.) but also people who spent a significant part of their lives in Britain itself, irrespective of their nationality or country of origin. In the first category are included, for instance, a number of people who were born and educated in Britain but who subsequently taught in universities abroad. In the second category are included those who were born elsewhere but who came to Britain and contributed to its philosophical culture.

Alan Sell explores the lives and ideas of four unjustly neglected Anglican philosophers: W. G. De Burgh (1866-1943); W. R. Matthews (1881-1973); 0. C. Quick (1885-1944); H. A. Hodges (1905-1976). This study fills an important gap in the history of twentieth-century philosophical and theological thought. Sell argues that these writers covered a wide range of philosophical topics in an illuminating way, and that a comparison of their respective standpoints and methods is instructive from the point of view of the viability or otherwise of Christian philosophizing. He discusses the challenges these four philosophical Anglicans issued to certain important trends in the philosophy and theology of their day, and argues that some of them are of continuing relevance.