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  1. Jove Jim S. Aguas (2006). Religious Pluralism and Freedom of Religion. Journal of Dharma 31 (1):67-80.
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  2. Shin Ahn (2008). John Hick and Comparative Philosophy. Proceedings of the Xxii World Congress of Philosophy 8:15-21.
    Buddhism and Christianity have been main religions in contemporary Korea. In order to overcome their antipathies and conflicts, some philosophers of religion have suggested possible models for religious harmony and coexistence. This paper will examine John Hick's theory of religious pluralism by analyzing his autobiography and philosophical arguments. Korean scholars of religion have attempted to understand his theory in various ways, including philosophical, phenomenological, and psychological ones. Pointing out that Hick's pluralistic position, which has formed in a particular context, has (...)
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  3. William P. Alston (1997). Response to Hick. Faith and Philosophy 14 (3):287-288.
    This is a response to Hick’s comments on my approach to the problem of religious diversity in Perceiving God. Before unearthing the bones I have to pick with him, let me fully acknowledge that I have not provided a fully satisfactory solution to the problem. At most I have done the best that can be done given the constraints within which I was working. But this best, if such it be, is not as bad as Hick makes it appear. To (...)
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  4. William P. Alston (1988). Religious Diversity and Perceptual Knowledge of God. Faith and Philosophy 5 (4):433-448.
  5. Richard Arneson, Political Liberalism, Religious Liberty, and Religious Establishment.
    Religion is a trap and a snare for states in the modern world. People fervently believe in religious doctrines, which they take to be central for the guidance of their own lives and pivotal for determining morally appropriate and just laws and public policies. The religious beliefs of members of modern societies tend to be wildly diverse. They conflict with each other in ways that resist sensible compromise. Jesus is either the Son of God, the Savior whose teachings will lead (...)
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  6. C. J. Arthur (2000). Religious Pluralism a Metaphorical Approach. Monograph Collection (Matt - Pseudo).
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  7. Veit Bader (2003). Religions and States. A New Typology and a Plea for Non-Constitutional Pluralism. Ethical Theory and Moral Practice 6 (1):55-91.
    Political philosophy has difficulties to cope with the complexity and variety of state-religions relations. Strict separationism is still the preferred option amongst liberals, deliberative and republican democrats, socialist and feminists. In this article, I develop a complex typology based on comparative history and sociology of religions. I summarize my reasons why institutional pluralist models like plural establishment or non-constitutional pluralism are attractive not only for religious minorities but for religiously deeply diverse societies in general. Most attention is paid defending associative (...)
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  8. Veit Bader (2003). Religious Diversity and Democratic Institutional Pluralism. Political Theory 31 (2):265-294.
    Strict separation of church from a presumed 'religion-blind' and strictly 'neutral' state still is the preferred model in liberal, democratic, feminist, and socialist political theory. Focusing on the full, reciprocal relationships between society-culture-politics-nation-state and (organized) religions, this article makes a case in favor of 'nonconstitutional pluralism' in general, associative democracy in particular. Associative democracy recognizes religious diversity both individually and organizationally; it stimulates legitimate religious diversity; it prevents a hidden majority bias; and it provides a legitimate role for organized religions (...)
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  9. Veit Bader & Sawitri Saharso (2004). Introduction: Contextualized Morality and Ethno-Religious Diversity. [REVIEW] Ethical Theory and Moral Practice 7 (2):107-115.
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  10. Paul Badham (2009). John Hick. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press. 5--233.
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  11. Matt Bagger (2002). Review of Lucinda Peach, Legislating Morality: Pluralism and Religious Identity in Lawmaking. [REVIEW] Notre Dame Philosophical Reviews 2002 (7).
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  12. David Basinger (2000). Religious Diversity: Where Exclusivists Often Go Wrong. [REVIEW] International Journal for Philosophy of Religion 47 (1):43-55.
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  13. David Basinger (1999). The Challenge of Religious Diversity: A Middle Ground. Sophia 38 (1):41-53.
    So where does all this leave us? The reality of religious diversity, I have argued, does notnecessitate the rejection of exclusivism. But this does not end the discussion, as some apparently believe. The reality of religious diversity, I have also argued, does justifiably remainfor many a significant challenge to exclusivistic thought and practice.
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  14. John Begley (1995). Philosophy of the World Religions: The Views of John Hick. Australasian Catholic Record 72 (3):306.
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  15. Hajer ben Hadj Salem (2010). A Golden Opportunity: Religious Pluralism and American Muslims Strategies of Integration in the US After 9/11, 2001. Journal for the Study of Religions and Ideologies 27:246-260.
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  16. John R. Bowen (2005). Normative Pluralism in Indonesia: Regions, Religions, and Ethnicities. In Will Kymlicka & Baogang He (eds.), Multiculturalism in Asia. Oup Oxford. 152--169.
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  17. Peter Byrne (2001). Robert McKim Religious Ambiguity and Religious Diversity. (New York: Oxford University Press, 2001). Pp. XI + 280. £45·00 (Hbk). ISBN 0 19 512835. [REVIEW] Religious Studies 37 (4):491-499.
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  18. David S. Caudill (2013). Boundary Work: Transcendence and Authoriality in Religious and Secular Law. [REVIEW] International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 26 (1):149-161.
    The semiotic investigation of the divine or transcendent authoriality of religious law involves, in the context of discussions concerning the propriety or impropriety of the influence of religion in “secular” political and legal systems, preliminary boundary work to discern the meanings of “religion”, “secular”, and “belief.” Jeremy Waldron’s account of the propriety of religion in “secular” politics, mirroring but reversing John Rawls’ account of religion’s impropriety in that context, can be contrasted with neo-Calvinist (and other) conceptions of pluralism and the (...)
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  19. David W. Chappell (1991). Buddhist Responses to Religious Pluralism: What Are the Ethical Issues? In Charles Wei-Hsun Fu & Sandra A. Wawrytko (eds.), Buddhist Ethics and Modern Society: An International Symposium. Greenwood Press. 355--370.
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  20. Max Charlesworth (1995). Ecumenism Between the World Religions. Sophia 34 (1):140-160.
    We seem then to be left with the fourth position outlined above as the best solution we have to the problem of religious diversity. No doubt this will be far too radical for some religious believers in that, while it allows a believer to hold that his or her religion has some kind of paradigmatic status it also admits that genuine religious developments may take place in other religions. On the other hand it will not be radical enough for other (...)
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  21. David Cheetham (2013). Ways of Meeting and the Theology of Religions. Ashgate.
    Philosophical vision and voice -- Comparative imagination: ways of philosophizing -- Tones of voice -- Finding spaces -- Problem of deep meetings -- Self that meets: inner architecture -- Imagining and seeing the other -- Aesthetic attitude -- Ethical spaces -- Wise meetings -- Texts or tents.
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  22. David Cheetham & Yujin Nagasawa (2012). In Memoriam: John Hick. The Philosophers' Magazine 57:10-11.
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  23. Jefferson Macariola Chua (2013). A Sketch for a Ricoeurian Hermeneutics of Religious Identity. Journal for the Study of Religions and Ideologies 12 (34):57-80.
    Religious identity has, in recent times, become an important point of inquiry because of the growing awareness of religious diversity. On the one hand, this reality of diversity has served as an impetus to return to the roots of one’s religion. On the other hand, others have called for a more pluralist stance, out of the need to open up to other traditions. In light of this polarity, I argue that one can commit to one’s religion while opening up to (...)
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  24. Philippe Cochinaux (2004). Dieu et les créatures chez John Hick. Revue des Sciences Philosophiques Et Théologiques 4:705-723.
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  25. Winfried Corduan (2001). The Philosophical Challenge of Religious Diversity. Teaching Philosophy 24 (3):290-292.
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  26. Harold G. Coward (1980). Religious Diversity: Essays by Wilfred Cantwell Smith. Edited by Willard G. Oxtoby. New York: Harper and Row, 1976. Pp. 198 + Xxiv. $4.95, Paper; $10.00, Hardcover. [REVIEW] Dialogue 19 (04):705-709.
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  27. H. Craighead (1979). Hick, John Lives After Life. The Thomist 43 (4):653-665.
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  28. Amir Dastmalchian (2014). Hick's Theory of Religion and the Traditional Islamic Narrative. Sophia 53 (1):131-144.
    This article considers the traditional Islamic narrative in the light of the theory of religion espoused by John Hick (1922–2012). We see how the Islamic narrative changes on a Hickean understanding of religion, particularly in the light of the ‘bottom-up’ approach and trans-personal conception of the religious ultimate that it espouses. Where the two readings of Islam appear to conflict, I suggest how they can be reconciled. I argue that if Hick’s theory is incompatible with Islamic belief, then this incompatibility (...)
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  29. Amir Dastmalchian (2013). The Epistemology of Religious Diversity in Contemporary Philosophy of Religion. Philosophy Compass 8 (3):298-308.
    Religious diversity is a key topic in contemporary philosophy of religion. One way religious diversity has been of interest to philosophers is in the epistemological questions it gives rise to. In other words, religious diversity has been seen to pose a challenge for religious belief. In this study four approaches to dealing with this challenge are discussed. These approaches correspond to four well-known philosophers of religion, namely, Richard Swinburne, Alvin Plantinga, William Alston, and John Hick. The study is concluded by (...)
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  30. Ismael de Vasconcelos Ferreira (2012). Pentecostalismo E Secularização: Da Rigidez Doutrinária Ao Pluralismo Religioso (Pentecostalism and Secularization: From the Doctrinal Rigidity to Religious Pluralism). Horizonte 10 (28):1458-1472.
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  31. Thomas Dean (1995). Religious Pluralism and Truth Essays on Cross-Cultural Philosophy of Religion. Monograph Collection (Matt - Pseudo).
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  32. Mc Dsouza (1981). Religious Traditions and Truth in the Gandhian Way. Journal of Dharma 6 (4):365-374.
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  33. Christopher J. Eberle & Rick Rubel (2012). Religious Conviction in the Profession of Arms. Journal of Military Ethics 11 (3):171-185.
    Abstract Many political theorists have argued that religious reasons should play a rather limited role in public or political settings. So, for example, according to the Doctrine of Religious Restraint, citizens and legislators ought not allow religious reasons to play a decisive role in justifying public policies. Many military professionals seem to believe that some version of that doctrine applies in military settings, that is, that military professionals should not allow their religious convictions to determine how they exercise command authority. (...)
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  34. Johan Elverskog (2013). Fuzzy Pluralism the Case of Buddhism and Islam. Common Knowledge 19 (3):506-517.
    This article, part of a Common Knowledge symposium on “the consequence of blur,” concerns the place of religion in the historical literature on Asia. It finds a minimalist approach to religion in the case of Buddhism and a maximalist approach in the case of Islam: historians of Asia have little to say about Buddhism, while they exaggerate the role of the Muslim religion. This problem is acute when treating historical circumstances in which Buddhism and Islam are involved in tandem. Although (...)
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  35. Cyrus H. Eshleman (1921). Pluralism in Religion. International Journal of Ethics 32 (1):100-101.
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  36. Marianne Farina (forthcoming). Theology of Religions After Knitter and Hick: Beyond the Paradigm— A Response to Terry Muck. Interpretation 61 (1):24-27.
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  37. Ismael de Vasconcelos Ferreira (2012). Pentecostalismo e secularização: Da rigidez doutrinária ao pluralismo religioso (Pentecostalism and secularization: From the doctrinal rigidity to religious pluralism). Horizonte 10 (28):1458-1472.
    O pentecostalismo é a religião que mais cresce, em número de fiéis, no Brasil de acordo com a última contagem populacional do IBGE. Este crescimento não se deu somente através dos métodos de evangelismo pessoal e de massa já empregados há anos pelas igrejas pentecostais, mas também teve um importante acréscimo se forem analisados os efeitos secularizantes da modernidade e que inevitavelmente afetaram essas igrejas. Com o incremento do número de pentecostais, houve também alterações significativas de suas tradições doutrinárias. Sendo (...)
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  38. M. Jamie Ferreira (2003). David Basinger, Religious Diversity: A Philosophical Assessment. International Journal for Philosophy of Religion 54 (3):185-187.
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  39. Jorge N. Ferrer (2009). The Plurality of Religions and the Spirit of Pluralism: A Participatory Vision of the Future of Religion. International Journal of Transpersonal Studies 28 (1):139-151.
    This paper first uncovers the subtle spiritual narcissism that has characterized historical approaches to religious diversity and discusses the shortcomings of the main forms of religious pluralism that have been proposed as its antidote: ecumenical, soteriological, postmodern, and metaphysical. It then argues that a participatory pluralism paves the way for an appreciation of religious diversity that eschews the dogmatism and competitiveness involved in privileging any particular tradition over the rest without falling into cultural-linguistic or naturalistic reductionisms. Discussion includes the question (...)
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  40. Stephen Paul Foster (1991). An Interpretation of Religion: Human Responses to the Transcendent. By John Hick. Modern Schoolman 68 (4):335-337.
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  41. Jerome Gellman (1993). Religious Diversity and the Epistemic Justification of Religious Belief. Faith and Philosophy 10 (3):345-364.
    There exists a diversity of "evidence-free" religions, contradicting one an- other. There will be an epistemic problem for a religious devotee either because evidence-free belief is in general not epistemically justified in the face of diversity, or because of a special problem in the religious case. I argue that in general evidence-free belief is epistemically justified in the face of diversity. Then I argue that recent arguments of Wykstra and Basinger fail to show that there is a special problem in (...)
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  42. Chester Gillis (1988). John Hick's Christology. Bijdragen 49 (1):41-57.
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  43. Paul J. Griffiths (2001). Problems of Religious Diversity. Blackwell Publishers.
    The volume distinguishes the differences between religious and non-religious responses to these questions, and evaluates the fundamental philosophical ...
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  44. Rita M. Gross (2010). Monopoly on Salvation? A Feminist Approach to Religious Pluralism (Review). Buddhist-Christian Studies 30 (1):205-208.
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  45. Hans-Peter Grosshans & Malte Dominik Krüger (eds.) (2010). Integration Religiöser Pluralität: Philosophische Und Theologische Beiträge Zum Religionsverständnis in der Moderne. Evangelische Verlagsanstalt.
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  46. Victoria Harrison (2010). Philosophy of Religion, Fictionalism, and Religious Diversity. International Journal for Philosophy of Religion 68 (1):43-58.
    Until recently philosophy of religion has been almost exclusively focused upon the analysis of western religious ideas. The central concern of the discipline has been the concept God , as that concept has been understood within Judaeo-Christianity. However, this narrow remit threatens to render philosophy of religion irrelevant today. To avoid this philosophy of religion should become a genuinely multicultural discipline. But how, if at all, can philosophy of religion rise to this challenge? The paper considers fictionalism about religious discourse (...)
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  47. Victoria S. Harrison, Theorizing Religious Diversity in a Multicultural World.
    This paper examines a variety of intellectual responses to the religious and philosophical issues raised by religious plurality. While the specific questions raised by religious plurality differ across traditions, the more general problem that faces all religious intellectuals is how to provide a compelling theoretical account of the relationship between the various religions of the world. The paper briefly reviews religious exclusivism and inclusivism, before focusing upon theories of religious pluralism. After clarifying the distinction between religious pluralism and relativism about (...)
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  48. Victoria S. Harrison (2006). Internal Realism and the Problem of Religious Diversity. Philosophia 34 (3):287-301.
    This article applies Hilary Putnam’s theory of internal realism to the issue of religious plurality. The result of this application – ‘internalist pluralism’ – constitutes a paradigm shift within the Philosophy of Religion. Moreover, internalist pluralism succeeds in avoiding the major difficulties faced by John Hick’s famous theory of religious pluralism, which views God, or ‘the Real,’ as the noumenon lying behind diverse religious phenomena. In side-stepping the difficulties besetting Hick’s revolutionary Kantian approach, without succumbing to William Alston’s critique of (...)
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  49. S. Mark Heim (2003). David Basinger Religious Diversity: A Philosophical Assessment. (Burlington: Ashgate, 2002). Pp. VII+123. £40.00 (Hbk), £16.99 (Pbk). ISBN 0 7546 1521. [REVIEW] Religious Studies 39 (3):366-371.
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  50. D. Herbert (1997). Getting By in Babylon: Macintyre, Milbank and a Christian Response To Religious Diversity in the Public Arena. Studies in Christian Ethics 10 (1):61-81.
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