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25Arthur Schopenhauer: Parerga and Paralipomena. Short Philosophical EssaysPhilosophischer Literaturanzeiger 69 (1): 96-99. 2016.
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36Kant on Religious Moral EducationKantian Review 20 (3): 373-394. 2015.While scholars are slowly coming to realize that Kants reflections on religion in parts II and III of Religion within the Boundaries of Mere Reason interpret religion specifically as one aspect of moral education, namely moral ascetics. After first clearly distinguishing between a cognitive and a conative aspect of moral education, I show how certain historical religious practices serve to provide the conative aspect of moral education. Kant defines this aspect of moral education as practices th…Read more
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4Christopher B. Barnett: Kierkegaard – Pietism and Holiness (review)Philosophischer Literaturanzeiger 64 (2): 195-197. 2011.
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8Arthur Schopenhauer: The World as Will and Representation: Volume 1. Edited and Translated by Judith Norman, Alistair Welchman and Christopher Janaway (review)Philosophischer Literaturanzeiger 64 (3): 302-303. 2011.
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19For the Love of God: Kant on GraceInternational Philosophical Quarterly 54 (2): 175-190. 2014.Most philosophers do not read Kant’s philosophy of religion as providing a foundation for Christianity, or even as in line with it. Recently, however, a number of so-called “affirmative Kantians” have argued that Kant’s philosophy of religion explicitly aims at recovering the spirit of Christianity. In this article I scrutinize this claim with regard to Kant’s conceptualization of “grace” as a supplement to his moral theory. Contrary to these “affirmative Kantians,” I argue that Kant’s account o…Read more
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83Schopenhauer on religious pessimismInternational Journal for Philosophy of Religion 78 (1): 53-71. 2015.Schopenhauer’s bifurcation between optimistic and pessimistic religions is made, so I argue here, by means of five criteria: to perceive of existence as punishment, to believe that salvation is not attained through ‘works’, to preach compassion so as to lead towards ascetics, to manifest an aura of mystery around religious doctrines and to, at some deep level, admit to the allegorical nature of religious creeds. By clearly showing what makes up the ‘pessimism’ of a ‘pessimistic religion’, Schope…Read more
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21Allen Wood, Songsuk Susan Hahn (Eds.): The Cambridge History of Philosophy in the Nineteenth CenturyPhilosophischer Literaturanzeiger 66 (3): 322-325. 2013.
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39Oliver Sensen (Ed.): Kant on Moral AutonomyPhilosophischer Literaturanzeiger 66 (3): 326-329. 2013.
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28Arthur Schopenhauer: On the Fourfold Root of the Principle of Sufficient Reason and Other Writings. Edited, Introduced and Translated by David Cartwright, Edward Erdmann and Christopher JanawayPhilosophischer Literaturanzeiger 66 (2): 206-208. 2013.
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55Metaxological 'Yes' and Existential 'No': William Desmond and AtheismSophia 52 (4): 637-655. 2013.This article explores and critically assesses the metaxological account of a philosophy of God professed by William Desmond. Postmodern reflection on the philosophy of God has a tendency to focus on the 'signs' of God and urges for a passive acceptance of these signs. Desmond argues, contrary to this tendency, for a mindful togetherness of philosophical activity and religious passivity. After exploring Desmond's thought on this topic, I move to assess his 'metaxological yes' to God as the agapei…Read more
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116The lutheran influence on Kant’s depraved willInternational Journal for Philosophy of Religion 73 (2): 117-134. 2013.Contemporary Kant-scholarship has a tendency to allign Kant’s understanding of depravity closer to Erasmus than Luther in their famous debate on the freedom of the will (1520–1527). While, at face value, some paragraphs do warrant such a claim, I will argue that Kant’s understanding of the radical evil will draws closer to Luther than Erasmus in a number of elements. These elements are (1) the intervention of the Wille for progress towards the good, (2) a positive choice for evil, (3) the inscru…Read more
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97Atheism, Radical Evil, and KantPhilosophy and Theology 22 (1-2): 155-176. 2010.This paper investigates the link between (radical) evil and the existence of God. Arguing with contemporary atheist thinkers, such as Richard Dawkins and Victor Stenger, I hold that one can take the existence of evil as a sign of the existence of God rather than its opposite. The work of Immanuel Kant, especially his thought on evil, is a fertile source to enliven this intuition. Kant implicitly seems to argue that because man is unable to overcome evil by himself, there is a need for God to bri…Read more