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  1. Carlo Dell 'Osso (2010). Leontius of Jerusalem. Against the Monophysites: Testimonies of the Saints and Aporiae. [REVIEW] Augustinianum 50 (2):615-617.
  2. G. A. (1961). Great Western Mystics. Review of Metaphysics 15 (1):189-189.
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  3. Raziel Abelson (1961). The Logic of Faith and Belief. In Sidney Hook (ed.), Religious Experience and Truth. [New York]New York University Press 116--129.
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  4. Robert Merrihew Adams (1990). The Knight of Faith. Faith and Philosophy 7 (4):383-395.
    The essay is about the “Preliminary Expectoration” of Kierkegaard’s Fear and Trembling. It argues that “the absurd” there refers primarily to the practical paradox that in faith (so it is claimed) one must simultaneously renounce and gladly accept a loved object. In other words it is about a problem of detachment as a feature of religious life. The paper goes on to interpret, and discuss critically, the views expressed in the book about both renunciation (infinite resignation) and the nature of (...)
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  5. Robert Merrihew Adams (1987). The Virtue of Faith and Other Essays in Philosophical Theology. Oxford University Press.
    Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a being. Adams studies the (...)
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  6. Robert Merrihew Adams (1984). The Virtue of Faith. Faith and Philosophy 1 (1):3-15.
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  7. Jonathan E. Adler (2005). William James and What Cannot Be Believed. The Harvard Review of Philosophy 13 (1):65-79.
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  8. Hartley Burr Alexander (1938). The Faith That is America. Pacific Philosophical Quarterly 19 (2):119.
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  9. Hartley Burr Alexander (1931). Truth and the Faith. Philosophical Review 40 (4):402-403.
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  10. Thomas M. Alexander (2013). John Dewey's Uncommon Faith. American Catholic Philosophical Quarterly 87 (2):347-362.
    Dewey’s A Common Faith has been variously interpreted, both in terms of its relation to Dewey’s corpus and internally in terms of its leading ideas. I argue for its crucial relevance in understanding Dewey and undertake an analysis of the key idea of “religious experience” as an “attitude of existence.” This distinguishes religious experience from other types of qualitative experience and shows the unique place this concept has for Dewey.
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  11. George Allan (2005). Review of Two Great Truths. [REVIEW] Process Studies 34 (1):144-146.
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  12. Norm R. Allen Jr (2003). This Far by Faith. Free Inquiry 23 (4).
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  13. Tiina Allik (1990). Richard Viladesau: "Answering for Faith". [REVIEW] The Thomist 54 (1):176.
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  14. Henry E. Allison (1969). Faith and Falsifiability. Review of Metaphysics 22 (3):499 - 522.
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  15. William P. Alston (1994). Swinburne on Faith and Belief.". In Alan G. Padgett (ed.), Reason and the Christian Religion. Clarendon
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  16. William P. Alston & Marcus B. Hester (eds.) (1992). Faith, Reason, and Skepticism: Essays. Temple University Press.
    INTRODUCTION William Alston opens this dialogue on faith, reason, and skepticism by arguing that if the belief-forming processes of a typical Christian are ...
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  17. M. C. D' Arcy (1932). Dr Orchard's Passage "From Faith to Faith" I. Hibbert Journal 31:533.
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  18. A. R. Ascoli (2003). Faith and Rewriting. The Furioso of 1532. Rinascimento 43:93-130.
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  19. Richard Askew (1988). On Fideism and Alvin Plantinga. International Journal for Philosophy of Religion 23 (1):3 - 16.
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  20. Robert Audi (2008). Belief, Faith, and Acceptance. International Journal for Philosophy of Religion 63 (1/3):87 - 102.
    Belief is a central focus of inquiry in the philosophy of religion and indeed in the field of religion itself. No one conception of belief is central in all these cases, and sometimes the term 'belief' is used where 'faith' or 'acceptance' would better express what is intended. This paper sketches the major concepts in the philosophy of religion that are expressed by these three terms. In doing so, it distinguishes propositional belief (belief that) from both objectual belief (believing something (...)
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  21. Robert Audi (1991). Faith, Belief, and Rationality. Philosophical Perspectives 5:213-239.
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  22. Guy Axtell (2006). Blind Man's Bluff: Examining the Basic Belief Apologetic. Philosophical Studies 130 (1):131--152.
    Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by `scientific' and `theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist virtue (...)
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  23. B. M. B. (1972). The Erosion of Faith. Review of Metaphysics 25 (4):757-757.
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  24. D. B. B. (1964). Belief and Faith. Review of Metaphysics 17 (3):481-481.
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  25. F. E. B. (1960). Ways of Faith. Review of Metaphysics 14 (1):177-177.
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  26. G. B. (1958). After Utopia, The Decline of Political Faith. Review of Metaphysics 11 (3):517-517.
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  27. R. J. B. (1968). The Essence of Faith According to Luther. Review of Metaphysics 21 (4):749-750.
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  28. Julian Baggini (2003). Faith on Trial. Think 2 (4):81-84.
    Julian Baggini's inspector Gore is puzzled by Abraham's faith in God, which, Gore suspects, boils down to a form of mental illness.
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  29. Richard L. Barber (1953). Experience, Reason and Faith. Tulane Studies in Philosophy 2:25-37.
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  30. D. C. Barrett (1988). Faith and the Existence of God: Faith and Rationality. Royal Institute of Philosophy Lectures 24:135-143.
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  31. E. P. Barrow (1907). Trust, Faith, Belief, Creed. Hibbert Journal 6:425.
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  32. J. D. Bastable (1965). Belief and Faith. Philosophical Studies 14:254-256.
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  33. James Beach (2013). John Bishop's Leaps of Faith: Doxastic Ventures and the Logical Equivalence of Religious Faith and Agnosticism. Religious Studies 50 (1):1-17.
    In recent essays John Bishop proposes a model of religious faith. This author notices that a so-called doxastic venture model of theistic faith is self-defeating for the following reason: a venture suggests a process with an outcome; by definition a venture into Christian faith denies itself an outcome in virtue of the transcendent character of its claims – for what is claimed cannot be settled. Taking instruction from logical positivism, I stress the nonsensical character of religious claims (...)
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  34. Burnham P. Beckwith (1986). The Effect of Intelligence on Religious Faith. Free Inquiry 6:46-53.
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  35. Michael Bell (2008). Modes of Faith: Secular Surrogates for Lost Religious Belief. [REVIEW] Clio 38 (1):110-113.
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  36. M. Bent, Spoelstra Sverre & Lütge Christopher (2013). Faith. In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer
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  37. Matthew A. Benton (2006). The Modal Gap: The Objective Problem of Lessing's Ditch(Es) and Kierkegaard's Subjective Reply. Religious Studies 42 (1):27-44.
    This essay expands upon the suggestion that Lessing's infamous ‘ditch’ is actually three ditches: temporal, metaphysical, and existential gaps. It examines the complex problems these ditches raise, and then proposes that Kierkegaard's Fragments and Postscript exhibit a similar triadic organizational structure, which may signal a deliberate attempt to engage and respond to Lessing's three gaps. Viewing the Climacean project in this way offers an enhanced understanding of the intricacies of Lessing's rationalist approach to both religion and historical truth, and illuminates (...)
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  38. Michael Bergmann & Jeffrey E. Brower (eds.) (2016). Reason and Faith: Themes From Swinburne. Oxford University Press Uk.
    The past fifty years have been an enormously fruitful period in the field of philosophy of religion, and few have done more to advance its development during this time than Richard Swinburne. His pioneering work has systematically developed a comprehensive set of positions within this field, and made major contributions to fields such as metaphysics, epistemology, and philosophy of science. This volume presents a collection of ten new essays in philosophy of religion that develop and critically engage themes from Swinburne's (...)
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  39. Debra B. Bergoffen (1992). The Look as Bad Faith. Philosophy Today 36 (3):221-227.
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  40. Daniele Bertini (2010). La natura della fede in Gv 4. In Daniele Bertini, Giovanni Salmeri & Paolo Tiranni (eds.), Teologia dell'esperienza. Nuova Cultura
    The paper is divided in two parts. The first presents my exegesis of the fourth chapter of the Gospel of John. My main claim is that the composer of the text manipulates the chronological order of miracles in his "signs source" in order to approach the story of the woman from Samaria together to the healing of the son of the roman officer in Kapharnaus. The two episodes deal with two different ways to convert to faith. Consequently, they provide a (...)
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  41. Daniele Bertini (2010). La natura della fede in Gv 4. In Daniele Bertini, Giovanni Salmeri & Paolo Tiranni (eds.), Teologia dell'esperienza. Nuova Cultura
    The paper is divided in two parts. The first presents my exegesis of the fourth chapter of the Gospel of John. My main claim is that the composer of the text manipulate the chronological order of miracles in his "signs source" in order to approach the story of the woman from Samaria together to the healing of the son of the roman officer in Kapharnaus. The two episodes deal with two different ways to convert to faith. Consequently, they provide a (...)
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  42. Daniele Bertini (2010). La natura della fede in Gv 4. In Daniele Bertini, Giovanni Salmeri & Paolo Tiranni (eds.), Teologia dell'esperienza. Nuova Cultura
    The paper is divided in two parts. The first presents my exegesis of the fourth chapter of the Gospel of John. My main claim is that the composer of the text manipulate the chronological order of miracles in his "signs source" in order to approach the story of the woman from Samaria together to the healing of the son of the roman officer in Kapharnaus. The two episodes deal with two different ways to convert to faith. Consequently, they provide a (...)
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  43. Daniele Bertini (2010). La natura della fede in Gv 4. In Daniele Bertini, Giovanni Salmeri & Paolo Tiranni (eds.), Teologia dell'esperienza. Nuova Cultura
    The paper is divided in two parts. The first presents my exegesis of the fourth chapter of the Gospel of John. My main claim is that the composer of the text manipulate the chronological order of miracles in his "signs source" in order to approach the story of the woman from Samaria together to the healing of the son of the roman officer in Kapharnaus. The two episodes deal with two different ways to convert to faith. Consequently, they provide a (...)
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  44. Telma de Souza Birchal (2006). ""Faith, Reason and Belief in the" Apology for Raymond Sebon": Are We Christians as We Are Perigordines or Germans? Kriterion: Revista de Filosofia 2 (SE):0-0.
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  45. John Bishop (2010). Faith. Stanford Encyclopedia of Philosophy.
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  46. John Bishop (2007). Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. Oxford University Press, Clarendon Press ;.
    Does our available evidence show that some particular religion is correct?
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  47. John Bishop (2005). On the Possibility of Doxastic Venture: A Reply to Buckareff. Religious Studies 41 (4):447-451.
    In response to Buckareff, I agree that it is indeed impossible intentionally and directly to acquire a belief one judges not to be supported by one's evidence. But Jamesian doxastic venture does not involve any such direct self-inducing of belief: it is rather a matter of an agent's taking to be true in practical reasoning what she already, through some ‘passional’, non-epistemic, cause, holds true beyond the support of her evidence. To deny that beliefs may sometimes have passional causes is, (...)
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  48. John Bishop (2002). Faith as Doxastic Venture. Religious Studies 38 (4):471-487.
    A ‘doxastic venture’ model of faith – according to which having faith involves believing beyond what is rationally justifiable – can be defended only on condition that such venturesome believing is both possible and ethically acceptable. I show how a development of the position argued by William James in ‘The will to believe’ can succeed in meeting these conditions. A Jamesian defence of doxastic venture is, however, open to the objection that decision theory teaches us that there can be no (...)
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  49. Edwin Cyril Blackman (1952). The Faith We Preach. Independent Press.
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  50. Tomas Bogardus (2013). Disagreeing with the (Religious) Skeptic. International Journal for Philosophy of Religion 74 (1):5-17.
    Some philosophers believe that, when epistemic peers disagree, each has an obligation to accord the other’s assessment equal weight as her own. Other philosophers worry that this Equal-Weight View is vulnerable to straightforward counterexamples, and that it requires an unacceptable degree of spinelessness with respect to our most treasured philosophical, political, and religious beliefs. I think that both of these allegations are false. To show this, I carefully state the Equal-Weight View, motivate it, describe apparent counterexamples to it, and then (...)
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