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  1. Enika Abazi & Albert Doja, Further Considerations on the Politics of Religious Discourse: Naim Frashëri and His Pantheism in the Course of Nineteenth-Century Albanian Nationalism.
    In the standard tradition of both Albanian studies and Western scholarship, including either any interested religious and political activism or less 'interested' lay people, endeavours of historical and textual fact-finding have been relevant only to re-confirm and indeed perpetuate the very meaning of a myth, according to which the thinking of Naim Frashëri was formed and dominated by Bektashism and his 'Albanianism' had a Bektashi foundation. In an earlier paper this myth was shown to be unreliable by arguing that Frashëri's (...)
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  2. Fred Ablondi (1996). Causality and Human Freedom in Malebranche. Philosophy and Theology 9 (3-4):321-331.
    In that it holds God to be the only true efficient cause, Malebranche’s occasionalism would seem to deny human freedom and to make God responsible for our sins. I argue that Malebranche’s occasionalism must be considered within its Cartesian framework; once one understands what it is to be an occasional cause in this context, Malebranche can be seen as saving a place for human freedom, and he can consistently hold that we are morally responsible for our actions.
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  3. Doug Anderson (2003). Respectability and the Wild Beasts of the Philosophical Desert: The Heart of James's. Journal of Speculative Philosophy 17 (1):1-13.
    This commentary was suggested to me in part by a colleague's remark that it would be nice if we could make William James's The Varieties of Religious Experience "respectable." The implication was that though there was something redeemable about the book, it somehow wasn't philosophically or scientifically proper. The remark awakened me to—or at least reminded me of—the fact that this has been a traditional take on James's text. As Julius Bixler points out, ridicule began soon after the book was (...)
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  4. Pamela Sue Anderson (1997). A Feminist Philosophy of Religion: The Rationality and Myths of Religious Belief. Wiley-Blackwell.
  5. Leonard Angel (2010). The Importance of Physicalism in the Philosophy of Religion. International Journal for Philosophy of Religion 67 (3):141 - 156.
    First, some say that core physicalism is not anti-religion. I argue that this seems to be incorrect. Physical completeness is a core element of contemporary physicalism; (the evidence for physical completeness is strong); and physical completeness both logically and not strictly logically rejects many central religious views. Consequently, there is a sense in which core physicalism is, in an important way, anti-religion. Second, physical completeness positively supports one significant religious view; and physical completeness permits one to hold two others. The (...)
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  6. H. E. Baber (2000). In Defence of Proselytizing. Religious Studies 36 (3):333-344.
    In Ethics in the Sanctuary, Margaret Battin argues that traditional evangelism, directed to promoting religious belief, practice, and affiliation, that is proselytizing, is morally questionable to the extent that it involves unwarranted paternalism in the interests of securing other-worldly benefits for potential converts. I argue that Christian evangelism is justified in order to make the this-worldly benefits of religious belief and practice available to everyone, to bring about an increase in religious affiliation for the purpose of providing a more supportive (...)
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  7. S. Barbera, C. Grottanelli & Alessandro Savorelli (eds.) (2005). La Riscoperta Del 'Sacro' Tra le Due Guerre Mondiali: Atti Del Convegno, Prato, Biblioteca Roncioniana, 30 Ottobre 2004. Le Lettere.
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  8. Nikolai Berdiaev (1923). Sofiia. Obelisk'.
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  9. O. F. M. Blastic (2009). Studi Su Gli "Scritti" di Frate Francesco (Review). Franciscan Studies 67 (1):521-525.
    In lieu of an abstract, here is a brief excerpt of the content:This volume collects seven articles of Carlo Paolazzi, O.F.M., previously published in journals and congress proceedings between 1996 and 2004, each of them dealing with the Writings of Francis. The essays are not arranged chronologically but move from more general to more specific studies on the Writings of Francis of Assisi. The titles of the essays included are: 1) The Birth of the Writings and Constitution of the Canon (...)
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  10. Paul Richard Blum (2010). Das Wagnis, Ein Mensch Zu Sein: Geschichte - Natur - Religion. Lit Verlag.
    "Die eigentliche Optik Paul Richard Blums sollte man akkurat als holistisch bezeichnen. Es handelt sich um ein verborgenes Streben nach Ganzheitlichkeit, das diesem Buch eine methodologische Einheit gibt. ... Ein Mensch zu sein nach dem Zeitalter der Renaissance und Moderne ... bedeutet die Aufgabe, sich in einer strukturellen und inhaltlichen Offenheit zu situieren, die die verschiedenen Antworten auf die Frage: Was heißt es, ein Mensch zu sein? in der paradoxen Einheit eines neuen Humanismus zusammenbringt. ... Genau wie die Philosophie des (...)
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  11. Leo M. Bond (1941). A Comparison Between Human and Divine Friendship. The Thomist 3:54.
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  12. Jean-Fr Bonnefoy (1957). Grandeur Et Decadence de la Conclusion Theologique. Franciscan Studies 17 (2-3):126-148.
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  13. C. Mark Borkowski (1976). A Second Middle High German Translation of the Benediction of St. Clare. Franciscan Studies 36 (1):99-104.
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  14. Francesca Borzumato (2003). Verba Domini Mei. Franciscan Studies 61 (1):279-285.
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  15. Lc Boughton (1994). More Than Metaphors+ Contributions Toward a Metaphor-Theology and Other Epistemological Notions of Divine Transcendence of Personhood-Masculine-Gendered Names and the Knowability of God. The Thomist 58 (2):283-316.
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  16. Denis J. M. Bradley (2002). Philosophy and the Turn to Religion. Review of Metaphysics 55 (4):852-854.
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  17. Charles A. Brady (1947). Saint Francis of Aberdeen. Thought 22 (3):399-403.
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  18. Linell E. Cady (1992). Theories of Religion in Feminist Theologies. American Journal of Theology and Philosophy 13 (3):183 - 193.
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  19. Jaci de Fátima Souza Candiotto (2012). A Teologia Ecofeminista E Sua Perspectiva Simbólico/Cultural (Ecofeminist Theology and its Symbolic/Cultural Perspective)-DOI: 10.5752/P. 2175-5841.2012 V10n28p1395. [REVIEW] Horizonte 10 (28):1395-1413.
    Resumo O artigo analisa a pertinência da mediação do ecofeminismo simbólico/cultural para a teologia feminista, especialmente no contexto da América Latina. Argumenta-se que o ecofeminismo teológico não pode ser compreendido de modo homogêneo. Pelo menos dois desdobramentos podem ser identificados na sua constituição: essencialista e construcionista. A conclusão é que ambos proporcionam contribuições significativas para a teologia feminista, porém correm o risco de se afastar do cristianismo e pulverizar as lutas emancipatórias das mulheres. Palavras-chave : Teologia ecofeminista; Igreja; Gênero; Mulheres; (...)
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  20. Ann Carr (1991). In Whose Image? God and Gender. Thought 66 (4):414-415.
  21. William Lane Craig (1998). Philosophy of Religion. Georgetown Univ Pr.
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  22. John Danaher (2012). Stumbling on the Threshold: A Reply to Gwiazda on Threshold Obligations. Religious Studies 48 (4):469-478.
    Bayne and Nagasawa have argued that the properties traditionally attributed to God provide an insufficient grounding for the obligation to worship God. They do so partly because the same properties, when possessed in lesser quantities by human beings, do not give rise to similar obligations. In a recent paper, Jeremy Gwiazda challenges this line of argument. He does so because it neglects the possible existence of a threshold obligation to worship, i.e. an obligation that only kicks in when the value (...)
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  23. Brooke Williams Deely (1999). Feminism, Postmodernism, and Mystical Contemplation. Semiotics:389-401.
  24. J.-P. Deranty (2012). Feuerbach's Philosophical Psychology and its Political and Aesthetic Implications. In P. D. Bubbio & P. Redding (eds.), Religion After Kant: God and culture in the Idealist Era. Cambridge Scholars Press.
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  25. H. F. (1972). The Philosophy of Religion. Review of Metaphysics 25 (3):562-562.
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  26. H. F. (1972). The Philosophy of Religion. Review of Metaphysics 25 (3):562-562.
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  27. Jerry H. Gill (1968). Philosophy and Religion; Some Contemporary Perspectives. Minneapolis, Burgess Pub. Co..
    Reason and quest for revelation, by P. Tillich.--On the ontological mystery, by G. Marcel.--The problem of non-objectifying thinking and speaking, by M. Heidegger.--The problem of natural theology, by J. Macquarrie.--Metaphysical rebellion, by A. Camus.--Psychoanalysis and religion by E. Fromm.--Why I am not a Christian, by B. Russell.--The quest for being, by S. Hook.--The sacred and the profane; a dialectical understanding of Christianity, by T. J. J. Altizer.--Three strata of meaning in religious discourse by C. Hartshorne.--The theological task, by J. B. (...)
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  28. S. Z. Goncharov (2006). Logika Myshlenii͡a I Aksiologii͡a Serdt͡sa: Monografii͡a. Bank Kulʹturnoĭ Informat͡sii.
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  29. S. O. H. (1969). Philosophy and Religion. Review of Metaphysics 23 (2):366-366.
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  30. S. O. H. (1969). Philosophy and Religion. Review of Metaphysics 23 (2):366-366.
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  31. S. O. H. (1968). Philosophy of Religion. Review of Metaphysics 22 (1):161-162.
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  32. S. O. H. (1968). Philosophy of Religion. Review of Metaphysics 22 (1):161-162.
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  33. Victoria S. Harrison (2012). The End of Philosophy of Religion. Faith and Philosophy 29 (1):99-103.
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  34. Charles Hartshorne (1968). The God of Religion and the God of Philosophy. Royal Institute of Philosophy Lectures 2:152-167.
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  35. A. E. J. (1965). Philosophy and Religion. Review of Metaphysics 18 (4):775-775.
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  36. A. E. J. (1965). Philosophy and Religion. Review of Metaphysics 18 (4):775-775.
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  37. Jingzhen Jin (2006). Chaoxian Gu Dai Zong Jiao Yu Si Xiang Gai Lun. Zhong Yang Min Zu da Xue Chu Ban She.
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  38. Charles Johnson (2011). Bradley G. Green. Colin Gunton and the Failure of Augustine: The Theology of Colin Gunton in Light of Augustine. Augustinian Studies 42 (2):324-326.
  39. G. Jones (1992). God's Passionate Embrace: Notes for a Christian Understanding of Sexuality. Studies in Christian Ethics 5 (2):32-45.
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  40. Yong-Hwan Kim (2009). Chonggyo Yulli Wa Chŏngsan Sasang. Kaesin.
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  41. Izchak Klein (2004). Ha-Dat Ki-Veʻayah Filosofit. Hotsaʼat Sefarim Shel Universiṭat Ḥefah.
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  42. John F. X. Knasas (1986). Thomistic Existentialism and the Silence of the "Quinque Viae". Modern Schoolman 63 (3):157-171.
  43. Matthew L. Lamb (1985). Liberation Theology and Social Justice. Process Studies 14 (2):102-123.
  44. Daji Lèu (2002). Cong Zhe Xue Dao Zong Jiao Xue Lèu Daji Xue Shu Lun Wen Xuan Ji. Monograph Collection (Matt - Pseudo).
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  45. Thomas J. Maloney (1988). The Catholic Social Justice Tradition and Liberation Theology. Thought 63 (2):125-146.
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  46. Mad man (1644). Divinity and Philosophy Dissected and Set Forth. [S.N.].
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  47. Domenic Marbaniang (2008). Anatomy of Religious Violence. Basileia 1 (1):24.
    Religious violence is a function of deep philosophical and psychological belief-behavior. This article explores the issue in light of Hinduism, Islam, Christianity, and Psychology of evil.
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  48. Piotr Mazurkiewicz (2009). Democracy and the Church. Civitas 11 (11).
  49. Derek A. McDougall (1972). Religious Belief and Philosophical Analysis. Mind 81 (324):519-532.
    A discussion of how making a decision about religious belief places this kind of belief in a category which distinguishes it from 'belief in other minds' or 'belief in an external world'. This has important consequences for a philosophical approach to religious belief.
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  50. Stephen Edward McMillin (2011). Faith-Based Social Services: From Communitarian to Individualistic Values. Zygon 46 (2):482-490.
    Abstract. This article argues that a primary, contemporary product of four moments in the history of faith-based social services has been a highly selective and inconsistent use of the notion of human rights by churches and church leaders. Churches still occasionally reference a communitarian sense of human rights and public good but now more commonly use the rhetoric of individual rights to contest specific political positions and social policies in the arena of the social service agencies these churches sponsor. Changing (...)
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