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Philosophy of Religion

Edited by Thomas Senor (University of Arkansas, Fayetteville)
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  1. added 2014-04-18
    Gabriel D. Andrus (2014). Anselm of Canterbury and Dionysius the Areopagite's Reflections on the Incomprehensibility of God. Heythrop Journal 55 (3):n/a-n/a.
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  2. added 2014-04-16
    me-et Shemuʼel mi-Germiza (2008). Sefer Mifʻalot Elohim. In Yaʼir ben Avraham Mah-Ṭov & Shalom ben Yosef (eds.), Sifre Ḳabalah U-Musar. Yaʼir Ben Avraham Mah-Ṭov.
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  3. added 2014-04-16
    Yiśraʼel Yosef ben Yitsḥaḳ Rapaporṭ (2008). Sefer Yosher Horai: Berure Halakhah Be-Mitsṿat Kibud Av Ṿa-Em. Yiśraʼel Yosef Rapoporṭ.
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  4. added 2014-04-16
    Tsevi Hirsh Shapira (2008). Sefer Rishume Devarim: Maʼamarim Ṿe-Ḥidushim... Be-Derekh Derush Ṿe-Agadah.. Or Mi-Ḳedem.
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  5. added 2014-04-16
    Yaʼir ben Avraham Mah-Ṭov & Shalom ben Yosef (eds.) (2008). Sifre Ḳabalah U-Musar. Yaʼir Ben Avraham Mah-Ṭov.
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  6. added 2014-04-16
    Bstan-ʾ & Dzin-Rgya-Mtsho (2008). In My Own Words: An Introduction to My Teachings and Philosophy. Hay House.
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  7. added 2014-04-15
    Jeffrey L. Morrow (2014). Cut Off From Its Wellspring: The Politics Behind the Divorce of Scripture From Catholic Moral Theology. Heythrop Journal 55 (3).
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  8. added 2014-04-15
    Gregg Caruso (2014). Science and Religion: 5 Questions. Automatic Press/VIP.
    Are science and religion compatible when it comes to understanding cosmology (the origin of the universe), biology (the origin of life and of the human species), ethics, and the human mind (minds, brains, souls, and free will)? Do science and religion occupy non-overlapping magisteria? Is Intelligent Design a scientific theory? How do the various faith traditions view the relationship between science and religion? What, if any, are the limits of scientific explanation? What are the most important open questions, problems, or (...)
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  9. added 2014-04-15
    Jacob W. Wood (2014). Kataphasis and Apophasis in Thirteenth Century Theology: The Anthropological Context of the Triplex Via in the Summa Fratris Alexandri and Albert the Great. Heythrop Journal 55 (3).
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  10. added 2014-04-15
    Ḥayim Meʼir Shraiber & Gedalyah Grinboim (eds.) (2009). Sefer Darkhe Eliyahu: Netivot Ṿe-Orḥot Ḥayim Ba-ʻavodat Ha-Midot Ben Adam la-Ḥavero ... Le-ʻilui Nishmat Avi Mori R. Eliyahu B.R. Yehudah Zal .. [REVIEW] Mekhon Torat Mosheh Ṿiz'nits.
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  11. added 2014-04-15
    Asher Lemil Berger (2009). Sefer Ashre Lev: Osfe Raʻyonot U-Derushim ... ʻal Ha-Torah U-Moʻadim, Shas U-Musar, ʻinyene Ḥasidut, ʻinyene Niśuʼin. Mishpaḥat Berger.
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  12. added 2014-04-15
    Dov ben Aharon Mosheh Mesh (2009). Sefer Be-Hekhal Ha-Maharal: Kolel Maśa U-Matan Be-Verur Ṿe-Livun Sodot Vi-Yesodot Be-ʻinyene Ḥomer Ṿe-Tsurah, Ṿe-ʻod ... Be-Torato Shel Rabenu Ha-Maharal Mi-Prag .. [REVIEW] Dov Ben Aharon Mosheh Mesh.
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  13. added 2014-04-14
    Taede A. Smedes (2014). Emil Brunner Revisited: On the Cognitive Science of Religion, the Imago Dei, and Revelation. Zygon 49 (1):190-207.
    This article aims at a constructive and argumentative engagement between the cognitive science of religion (CSR) and philosophical and theological reflection on the imago Dei. The Swiss theologian Emil Brunner argued that the theological notion that humans were created in the image of God entails that there is a “point of contact” for revelation to occur. This article argues that Brunner's notion resonates quite strongly with the findings of the CSR. The first part will give a short overview of the (...)
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  14. added 2014-04-14
    Derek Stanesby (2013). Science, Reason and Religion. Routledge.
    Philosophy matters. This is the message of this highly original inquiry into the relationship between science and religion. It is only when we examine the intellectual presuppositions on which science and religion are based, with regard to such fundamentals as truth, objectivity, and realism, that we perceive the link between these two enterprises which are essential to any characterization of man. The book offers a lucid and enlightening account of the main movements in the philosophy of science in the twentieth (...)
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  15. added 2014-04-14
    Viscount Herbert Louis Samuel & Herbert Dingle (2013). A Threefold Cord: Philosophy, Science, Religion. A Discussion Between Viscount Samuel and Professor Herbert Dingle. Routledge.
    Originally published in 1961, this book originated in the belief that there was an urgent need for a greater association between philosophers and scientists and of both with men of religion. The problem of bringing this association into being is approached from different angles by the two authors, who, while agreeing on the main thesis, differ on many details, and the discussion is largely concerned with an examination of the points of difference. It ranges over the significance of scientific concepts, (...)
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  16. added 2014-04-14
    Del Ratzsch (2009). Humanness in Their Hearts: Where Science and Religion Fuse. In Jeffrey Schloss & Michael J. Murray (eds.), The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. Oxford University Press. 215.
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  17. added 2014-04-14
    Harold K. Schilling (ed.) (2008). Science and Religion. Routledge.
    Originally published in 1963.This volume provides a rigorous interpretation that portrays science and religion in their actualities as personal, communal and cultural phenomena involving different concerns, conceptions and modes of inquiry. The role of key aspects of their life and thought are investigated. They are found to be remarkably alike and their basic differences, far from making them mutually exclusive, reveal them as potentially complimentary and mutually helpful.
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  18. added 2014-04-14
    Paul Kurtz (2007). Is Religion Compatible with Science and Ethics? In Paul Kurtz & David R. Koepsell (eds.), Science and Ethics: Can Science Help Us Make Wise Moral Judgments? Prometheus Books. 258.
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  19. added 2014-04-14
    Phillip H. Wiebe (2006). Religious Experience, Cognitive Science, and the Future of Religion. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford.
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  20. added 2014-04-14
    Ronald Cole-Turner (2006). Biotechnology and the Religion-Science Discussion. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. 929--944.
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  21. added 2014-04-14
    George F. R. Ellis (2006). Physics, Complexity, and the Science-Religion Debate. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford.
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  22. added 2014-04-14
    Holmes Rolston Iii (2006). Environmental Ethics and Religion/Science. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford.
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  23. added 2014-04-14
    M. Brierley (2006). The Potential of Panentheism for Dialogue Between Science and Religion. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. 635--651.
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  24. added 2014-04-14
    Sean Esbjörn-Hargens & Ken Wilber (2006). Toward a Comprehensive Integration of Science and Religion: A Postmetaphysical Approach. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. 523--546.
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  25. added 2014-04-14
    W. B. Provine (2006). Evolution, Religion, and Science. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press. 667--80.
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  26. added 2014-04-14
    Lisa L. Stenmark (2006). Going Public: Feminist Epistemologies, Hannah Arendt, and the Science and Religion Discourse. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford.
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  27. added 2014-04-14
    John Hedley Brooke (2006). Contributions From the History of Science and Religion. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford.
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  28. added 2014-04-14
    Colin F. Gauld (2005). Habits of Mind, Scholarship and Decision Making in Science and Religion. Science and Education 14 (3-5):291-308.
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  29. added 2014-04-14
    Douglas Watt (2005). Attachment Mechanisms and the Bridging of Science and Religion. In C. Clarke (ed.), Ways of Knowing: Science and Mysticism Today. Imprint Academic.
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  30. added 2014-04-14
    P. L. Mcdermott (2004). Gary B. Ferngren (Ed.). Science and Religion: A Historical Introduction. Early Science and Medicine 9 (1):71-72.
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  31. added 2014-04-14
    Thomas V. Morris (2000). A Modern Discussion of Divine Omnipotence. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oup Oxford.
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  32. added 2014-04-14
    Hugh Lacey (1996). On Relations Between Science and Religion. Science and Education 5 (2):143-153.
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  33. added 2014-04-14
    John Wren-Lewis (1996). On Babies and Bathwater: A Non-Ideological Alternative to the Mahner/Bunge Proposals for Relating Science and Religion in Education. Science and Education 5 (2):185-188.
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  34. added 2014-04-14
    Martin Mahner & Mario Bunge (1996). The Incompatibility of Science and Religion Sustained: A Reply to Our Critics. Science and Education 5 (2):189-199.
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  35. added 2014-04-14
    Jacques Follon (1995). Lawrence Moonan, Divine Power. The Medieval Power Distinction Up to its Adoption by Albert, Bonaventure, and Aquinas. Revue Philosophique de Louvain 93 (4):632-633.
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  36. added 2014-04-14
    Francis Oakley (1994). Irven Michael Resnick, Divine Power and Possibility in St. Peter Damian's “De Divina Omnipotentia.”(Studien Und Texte Zur Geistesgeschichte des Mittelalters, 31.) Leiden: EJ Brill, 1992. Pp. Viii, 128. $43. [REVIEW] Speculum 69 (3):880-881.
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  37. added 2014-04-14
    Leonard A. Kennedy Csb (1990). Early Fourteenth-Century Franciscans and Divine Absolute Power. Franciscan Studies 50 (1):197-233.
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  38. added 2014-04-14
    Autar Narain Bakshi (1990). Science and the Perennial Religion. In Kishor Gandhi (ed.), The Odyssey of Science, Culture, and Consciousness. Abhinav Publications.
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  39. added 2014-04-14
    Leonard A. Kennedy Csb & Margaret E. Romano (1987). John Went, OFM, and Divine Omnipotence. Franciscan Studies 47 (1):138-170.
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  40. added 2014-04-14
    Ad Muralt (1986). Divine Omnipotence, Ockham Quasi-Transcendental Interpretation of the Principle of Non-Contradiction. Revue Philosophique de Louvain 84 (63):345-361.
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  41. added 2014-04-13
    Max Baker-Hytch (forthcoming). Religious Diversity and Epistemic Luck. International Journal for Philosophy of Religion:1-21.
    A familiar criticism of religious belief starts from the claim that a typical religious believer holds the particular religious beliefs she does just because she happened to be raised in a certain cultural setting rather than some other. This claim is commonly thought to have damaging epistemological consequences for religious beliefs, and one can find statements of an argument in this vicinity in the writings of John Stuart Mill and more recently Philip Kitcher, although the argument is seldom spelled out (...)
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  42. added 2014-04-13
    Eric Steinhart (2014). Your Digital Afterlives: Computational Theories of Life After Death. Palgrave.
    Our digital technologies have inspired new ways of thinking about old religious topics. Digitalists include computer scientists, transhumanists, singularitarians, and futurists. Digitalists have worked out novel and entirely naturalistic ways of thinking about bodies, minds, souls, universes, gods, and life after death. Your Digital Afterlives starts with three digitalist theories of life after death. It examines personality capture, body uploading, and promotion to higher levels of simulation. It then examines the idea that reality itself is ultimately a system of self-surpassing (...)
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  43. added 2014-04-13
    Eric Steinhart (2012). Digital Theology: Is the Resurrection Virtual? In Morgan Luck (ed.), A Philosophical Exploration of New and Alternative Religious Movements. 133 - 152.
    Many recent writers have developed a rich system of theological concepts inspired by computers. This is digital theology. Digital theology shares many elements of its eschatology with Christian post-millenarianism. It promises a utopian perfection via technological progress. Modifying Christian soteriology, digital theology makes reference to four types of immortality. I look critically at each type. The first involves transferring our minds from our natural bodies to superior computerized bodies. The second and third types involve bringing into being a previously living (...)
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  44. added 2014-04-10
    A. P. Taylor & David Hershenov (forthcoming). Split Brains: No Headache For The Soul Theorist. Religious Studies.
    Split brains that result in two simultaneous streams of consciousness cut off from each other are wrongly held to be grounds for doubting the existence of the divinely created soul. The mistake is based on two related errors: first, a failure to appreciate the soul's dependence upon neurological functioning; second, a fallacious belief that if the soul is simple, i.e. without parts, then there must be a unity to its thought, all of its thoughts being potentially accessible to reflection or (...)
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  45. added 2014-04-09
    Rosa MacGinley (2014). Nagoyo: The Life of Don Angelo Confalonieri Among the Aborigines of Australia 1846-1848 [Book Review]. Australasian Catholic Record, The 91 (1):117.
    MacGinley, Rosa Review(s) of: Nagoyo: The life of Don Angelo confalonieri among the aborigines of Australia 1846-1848, by Stefano Girola and Rolando Pizzini, eds, trnsl. Claudia Masilli (Trent: Foundation of the Historic Museum of Trentino, 2013), pp.238.
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  46. added 2014-04-09
    Anne Hunt (2014). Vatican II and the Laity: Vision, Challenges and Opportunities. Australasian Catholic Record, The 91 (1):3.
    Hunt, Anne The 1917 Code of Canon Law had only two general canons on the laity (c. 682, 683). It made a clear demarcation between the clergy and the laity (c. 107). The clergy always have precedence over the laity (c. 119). The laity cannot perform any act of jurisdiction or order (c. 948). The Code reflects the ecclesiology of the post-Tridentine church, famously expressed by Pope Pius X who, in 1906, described the church as essentially an unequal society. That (...)
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  47. added 2014-04-09
    Marie T. Farrell (2014). The First Thing to Do is Live: Essays Sacred and Secular [Book Review]. Australasian Catholic Record, The 91 (1):123.
    Farrell, Marie T Review(s) of: The first thing to do is live: Essays sacred and secular, by Adrian Lyons SJ (Melbourne: David Lovell Publishing, 2013), pp. 136, pb $27.95.
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  48. added 2014-04-09
    Margaret Paton (2014). Dewfall - God's Blessing. Australasian Catholic Record, The 91 (1):92.
    Paton, Margaret It was the unfamiliar word dewfall that kept my attention and the relation of dewfall to God's Spirit. It will fall on the bread and wine like dew falling. What is it that connects God's Spirit with dew falling that makes it so memorable for me? It is because in the midst of Mass dewfall is a symbol of the powerful outpouring of God's love for Christ crucified and for me, as I praise Him for His goodness. There (...)
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  49. added 2014-04-09
    J. R. Hustwit (2014). Interreligious Hermeneutics and the Pursuit of Truth. Lexington Books.
    Philosophical hermeneutics provides a model of interreligious dialogue that acknowledges the interpretive variability of truth claims while maintaining their relation to a preinterpretive reality. The dialectic and tensive structure of philosophical hermeneutics directly parallels the tension between the diversity of belief and the ultimacy of the sacred. By placing philosophers like Gadamer, Ricoeur, Peirce, and Whitehead in conversation, J. R. Hustwit describes religious truth claims as coconstituted by the planes of linguistic convention and uninterpreted otherness. Only when we recognize that (...)
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  50. added 2014-04-09
    Bruce Duncan (2014). Handbook of Research on Development and Religion [Book Review]. Australasian Catholic Record, The 91 (1):124.
    Duncan, Bruce Review(s) of: Handbook of research on development and religion, edited by Matthew Clarke (Cheltenham UK: Edward Edgar, 2013), pp viii+ 602, hb, US$280.
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