I argue that if one accepts the existence of a multiverse model that posits the existence of all possible realities, and also wants to maintain the existence of a God who exemplifies omnipotence, omnibenevolence and omniscience then the brand of God that he should ascribe to is one of deism rather than the God of classical theism. Given the nature and construct of such a multiverse, as well as some specific interpretations of the divine attributes, this points us to a God who is inactive in the natural world, not one who is. This deistic conception of God not only sits better with the idea of a multiverse and is also compatible with many arguments for theism, but it also responds to certain arguments for atheism better than the classical conception of God. I ultimately argue that deism ought to be given consideration as a plausible alternative conception to the classical conception of God, given the acceptance of a multiverse.

This research is a comparative study between the Orthodox Youth Movement and Al-Jamā‘a Al-Islāmiyya. This research focuses on analyzing the evolution of the religious awareness processes that were triggered between 1898 and 1975 in the Sunni and Orthodox communities in Lebanon. This research examines: why the selected communities moved from Reform (Iṣlāḥ) to Revivalism (Iḥyā’) in the 1940s and the characteristic features of the Orthodox and Sunni revivalisms as exemplified by the Orthodox Youth Movement and Al-Jamā‘a Al-Islāmiyya. The methodology of this research takes this as an axiom and analyzes it to prove its validity then distills the constituting elements of their revivalisms. When comparing the components of revivalism present in the concepts of Iṣlāḥ of both organizations, there were overlaps as well as divergences. The commonalities observed form a preliminary template of revivalist behaviors exhibited by both movements. This template, with further study, may well be used to predict current and future revivalist behaviors. The 1967 crises in Palestine provided the opportunity to test the revivalist components because they were visible and shaped the way this issue was perceived and reacted upon by both movements.

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<p> Classical, scientific, and Abrahamic origin stories of knowledge establish grounds. Upon excavating these grounds, this dissertation has found repeated and entangled emphases on isolation related to a materially grounded cosmology. The core evidence for this position comes from their comparable displays of the psyche/mind/soul/spirit&rsquo;s entry into and/or imprisonment within body, the symbolic restraint of Classical and Abrahamic progenitors with stone, and the initiation of philosophy&mdash;according to Aristotle&mdash;with a theory of materialism. Symbolic interpretations of the religious myths are supported by commentary from within the respective traditions. </p><p> Following a consideration of the existential implications of a material ground and (fundamentally) isolated self-image, the work considers mythic liberations of progenitors from stone and Einstein&rsquo;s liberation of scientific traditions from material reductionism. As Einstein&rsquo;s labors included an integration of wave dynamics into the way matter is seen, Herakles&rsquo; and Christ&rsquo;s liberations of Prometheus and Adam are actuated by symbolic fluids. Later, their transcendence and atonement(s) are actuated by fluid. As is shown, Classical, Christian, and scientific knowledge narratives all contain reactions to a material ground of being contingent with the integration/imbibing of waves/fluids. The primary examples for this include the hydra-blood that freed Prometheus from stone and Herakles from life, the nectar of immortality he drank upon his death, the wine-blood of Christ that freed Adam from stone and his followers from mortality, and the form of waves and fields Einstein added to the theoretical particle. </p><p> This dissertation argues that the reason fluids have played such integral roles in the historical and symbolic transcendence of material/embodied isolation and Classical atoms (isolated matter) is because&mdash;unlike material particulates&mdash;fluids and waves are capable of union and harmony. My read of particle-wave duality is as a new foundation that challenges atomized cosmologies and worldviews leading many towards a vision of self as estranged from other. My final argument is that each of these prominent Western knowledge traditions present stories that follow a meta-narrative arc defined by an initial commitment to a materially grounded cosmology that is later enhanced&mdash;if not healed&mdash;by theoretical waves and symbolic elixirs. </p><p> <i>Keywords:</i> Mythology, Philosophy, Science, Religion, Wave</p>

Part One examines the general structure of Kant's System. Chapter I argues that his System cannot be fully understood without appreciating its radically theological orientation. Chapter II introduces the 'principle of perspective', and defines perspective as the 'context of or 'way of considering' a philosophical question and standpoint as the subject-matter which is under consideration. Chapter III suggests that a fixed, architectonic pattern gives Kant's System its 'Gopernican' character. Part Two investigates the epistemological underpinnings of Kant's System. Chapter IV defines his four main perspectives (the transcendental, empirical, logical, and practical) as dealing with the synthetic a priori, the synthetic a posteriori, the analytic a priori, and the analytic a posteriori, respectively. Chapter V applies this perspectival framework to Kant's six primary 'object-terms': 'thing in itself, 'transcendental object', and 'appearance' denote the object as viewed from the transcendental perspective; 'phenomenon', 'negative noumenon', and 'positive noumenon' denote the object as viewed from the empirical perspective. Chapter VT argues that faith in the thing in itself is the necessary starting point for Kant's System. Part Three uses the formal principles established in Parts One and Two to interpret the Critical System itself. Chapters VII-IX regard the three Critiques as systems based, respectively, on theoretical, practical, and empirical standpoints. Part Four discusses the theological implications of Kant's System. Chapter X portrays his theology as he himself regarded it: as a theism which urges a right respect for God by denying the possibility of human knowledge of His existence, yet allows for an adequately certain belief through moral and teleological arguments. Chapter XI interprets Kant's philosophy of religion as an experiment designed to prove that Christianity can serve as the universal religion of mankind. Chapter XII demonstrates Kant's deep concern for religious experience, and argues that the Critical System as a whole was intended to pave the way for a Critical mysticism.

Thesis (Ph. D.)--Marquette University, 2009. / David B. Twetten, Roland J. Teske, Richard C. Taylor, Mark F. Johnson, advisors. Access available to Marquette University only.

Thesis (M.A.)--Baylor University, 2006. / Includes bibliographical references (p. 122-129).

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This essay is a hermeneutic reading and analysis of the swedish translation of a selection of Kim il Sungs political writings (jucheidén och dess lysande segrar, 1975). The book consists primarily of impairments of speeches and interviews that Kim participated in or held between 1965-1972. By analyzing his political statements, I intend to show the potential that the concept of Juche is a constructed symbiosis consisted of Confucianism, Marxism-Leninism and nationalism, and to describe how they function together to legitimize Kim il Sung’s political agenda. Furthermore, I intend to present the internal and external complexities which can have contributed to the creation of Juche and the historical effects that can be expected from this symbiosis.          Primarily I will focus on the concept of family, androcentric view of history and the important of culture politics as a mean to unite and control the population of the Peoples Republic of Korea. The purpose of this essay is not simply to point out what is Confucianism respectively Communism, but simply to suggest the possibility to read in a Confucian context in some statements made by Kim il Sung.      The interpretation is theoretically based on Timothy Fitzgerald’s concept of critical religion, which points out religion as an irrelevant and disable concept, combined with Anna Suns argumentation of Confucianism as a non-essential teaching and western invented concept.

Lewi Pethrus and Ulf Ekman were two of the most well know religious charismatic leaders during the 20th century in Sweden. Lewi Pethrus as the unofficial leader of the Swedish Pentecostal movement (Pingströrelsen) and Ulf Ekman as the leader and founder of the Word of Life (Livets Ord). In the search for comparative studies between Pethrus and Ekman I didn’t find much studies done, therefore I see this as an attempt to contribute to fill up the knowledge gap. Both Pethrus and Ekman were successful in their charismatic leadership. The main question is if their success was built on the same components to create a charismatic unity in their leadership? The purpose with this study is to examine the similarities and differences in Pethrus and Ekman’s religious charismatic leadership, and to increase knowledge in comparative studies between Pethrus and Ekman for future studies on this subject. The main reasons to choosing Pethrus and Ekman is that both were/are well known public figures in Sweden outside their movements and that their charismatic leadership happened on different sides of the 20th century. Pethrus in the beginning of the century, Ekman in the end of the century. Both Pethrus and Ekman’s leadership was built on a strong inner vocation from God to be leaders. Both entrepreneurs built strong institutions, even though the vocation to preach the Word of God was the primary. The method to answer the purpose for this study is based on a double case-study methodology and infrastructure-sociologist Douglas F. Barnes four suggestions to analyse religious charismatic leadership, written in his article Charisma and Religious Leadership: An Historical Analysis (1978). The main purpose of the study was achieved: the similarities and differences between Lewi Pethrus-and Ulf Ekman’s religious charismatic leadership was presented, which resulted in more knowledge in comparative studies between Pethrus-and Ekman's religious charismatic leadership. / <p>2018-06-10</p>