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  1. James Adam (1909). The Religious Teachers of Greece. Freeport, N.Y.,Books for Libraries Press.
  2. S. A. Adewale (1988). The Religion of the Yoruba: A Phenomenological Analysis. Dept. Of Religious Studies, University of Ibadan.
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  3. Stephen Asma (2005). The Gods Drink Whiskey: Stumbling Toward Enlightenment in the Land of the Tattered Buddha. Harper Collins.
    Asma, a professor of Buddhism at Columbia College in Chicago and the author of Stuffed Animals and Pickled Heads (2001), recounts his intense and revelatory Cambodian adventures while teaching at Phnom Penh's Buddhist Institute. In an electrifying and frank mix of hair-raising anecdotes and expert analysis, he explicates the vast difference between text-based Buddhist teachings and daily life in a poor and politically volatile Buddhist society. Amid tales of massage parlors, marijuana-spiced pizza, and bloodshed, he cogently explains how Theravada Buddhism, (...)
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  4. Julia Ching (1977). The Problem of God in Confucianism. International Philosophical Quarterly 17 (1):3-32.
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  5. T'ang Chün-I. (1973). Religious Beliefs and Modern Chinese Culture Part II: The Religious Spirit of Confucianism. Contemporary Chinese Thought 5 (1):48-85.
    As the title suggests, in this part of the essay I am going to discuss in brief the religious spirit of Confucianism.
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  6. Jaco Gericke (2012). The Hebrew Bible and Philosophy of Religion. Society of Biblical Literature.
    This study pioneers the use of philosophy of religion in the study of the Hebrew Bible. After identifying the need for a legitimate philosophical approach to Israelite religion, the volume traces the history of interdisciplinary relations and shows how descriptive varieties of philosophy of religion can aid the clarification of the Hebrew Bible’s own metaphysical, epistemological, and moral assumptions. Two new interpretative methodologies are developed and subsequently applied through an introduction to what the biblical texts took for granted about the (...)
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  7. Graham Oppy (1997). Pantheism, Quantification and Mereology. The Monist 80 (2):320-336.
    I provide a classification of varieties of pantheism. I argue that there are two different kinds of commitments that pantheists have. On the one hand, there is an ontological commitment to the existence of a sum of all things. On the other hand, there is an ideological commitment: either collectively or distributively, the sum of all things is divine.
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  8. Bruce R. Reichenbach (1979). John H. Hick: "Death and Eternal Life". [REVIEW] The Thomist 43 (4):666-670.
    I review John Hick's "Death and Eternal life," in which he explores philosophical anthropologies invoked by believers in life after death, provides a critical survey of various Christian and Eastern approaches to life after death, and develops various pareschatologies and eschatologies.
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  9. Dicky Sofjan (ed.) (2016). Religion, Public Policy and Social Transformation in Southeast Asia: Managing Religious Diversity Vol. 1. Globethics.Net.
    This book series deals with religion and its interface with the state and society in Southeast Asia. It examines the multidimensional facets of politics, public policies and social change in relation to contemporary forms of religions, religious communities, thinking, praxis and ethos. All articles in this Book Series were a direct result of a policy-relevant research collaboration conducted by investigators from the participating countries from 2013–2016. The issues under examination in this Series include: state management of diversity, multicultural policies, religious (...)
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