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Sort order. However, within the pluralistic landscape of developing religious thought, Hogue suggests that immanence has superseded transcendence a point emphasized by Charles Taylor and scientific insights inevitably now influence theological formulations.
http://maisonducalvet.com/quiero-conocer-gente-en-aoiz.php Hogue's favored gauge for evaluating the success of the moral dimension of each religious naturalist's vision is how well each provides a worldview that can ameliorate the ecological crisis. In the second chapter, "Theory and Method in the Moral Present," Hogue attends more specifically to the character of religious naturalism. He states that "naturalism as I am defining it here is a philosophical orientation that is opposed to metaphysical dualism, idealism, and supernaturalism and is methodologically or epistemologically committed to some form of empiricism"" He eschews any rigid distinction between theory and practice or objectivity and subjectivity, but he does make good use of the distinction between a functional and a phenomenological interpretation of religion.
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A phenomenological theory seeks to understand religion sympathetically from within religious experience and practice, whereas a functionalist approach seeks to explain religious belief and practice in terms of its external contexts. Stone and Goodenough, he suggests, offer a version of religious naturalism that is basically phenomenological in nature, while Rue tends to explain religion in functional, evolutionary terms.
This, however, presents differences between these thinkers too starkly, for Hogue is careful to show that there are aspects of phenomenological sympathy and functional suspicion in all four authors. Evolutionary biology Author: Walter Gulick. Date: Sept.
Publisher: University of Illinois Press. Document Type: Book review.