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  1. William J. Abraham (1990). The Epistemological Significance of the Inner Witness of the Holy Spirit. Faith and Philosophy 7 (4):434-450.
    This paper seeks to explore the significance of a specific kind of religious experience for the rationality of religious belief. The context for this is a gap between what is often allowed as rational and what is embraced as certain in the life of faith. The claim to certainty at issue is related to the work and experience of the Holy Spirit; this experience has a structure which is explored phenomenologically. Thereafter various ways of cashing in the epistemic value of (...)
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  2. W. Alston & E. Fales (2004). Does Religious Experience Justify Religious Belief. In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell Pub..
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  3. William Alston (2005). Two Cheers for Mystery! In Andrew Dole & Andrew Chignell (eds.), God and the Ethics of Belief: New Essays in Philosophy of Religion. Cambridge University Press.
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  4. William P. Alston (2004). Religious Experience Justifies Religious Belief. In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell Pub.. 135--45.
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  5. William P. Alston (2004). Mysticism and Perceptual Awareness of God. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
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  6. William P. Alston (1996). The Epistemology of Religious Experience. Philosophy and Phenomenological Research 56 (1):235-238.
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  7. William P. Alston (1992). The Autonomy of Religious Experience. International Journal for Philosophy of Religion 31 (2/3):67 - 87.
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  8. William P. Alston (1992). John of the Cross and the Cognitive Value of Mysticism. Review of Metaphysics 45 (3):630-631.
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  9. William P. Alston (1991). Perceiving God: The Epistemology of Religious Experience. Cornell University Press.
    Introduction i. Character of the Book The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of God, ...
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  10. William P. Alston (1988). Religious Diversity and Perceptual Knowledge of God. Faith and Philosophy 5 (4):433-448.
  11. William P. Alston (1986). Religious Experience as a Ground of Religious Belief. In Joseph Runzo & Craig K. Ihara (eds.), Religious Experience and Religious Belief. University Press of America.
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  12. William P. Alston (1982). Religious Experience and Religious Belief. Noûs 16 (1):3-12.
    Can beliefs to the effect that god is manifesting himself in a certain way to the believer ("m-beliefs") be justified by its seeming to the believer that he experiences god doing that? the issue is discussed in the context of several concepts of justification. on a "normative" concept of justification the answer will depend on what one's intellectual obligations are vis-a-vis practices of belief formation. on a rigorous view of such obligations one is justified in forming a m-belief on the (...)
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  13. C. J. Arthur (1986). Ineffability and Intelligibility: Towards an Understanding of the Radical Unlikeness of Religious Experience. [REVIEW] International Journal for Philosophy of Religion 20 (2/3):109 - 129.
    I do not for a moment question the fact that many people have experiences of a special type which may be termed “religious”, The extent to which religious experience may be regarded as a reasonably common phenomenon in present-day Britain is shown clearly by David Hay in his Exploring Inner Space, Harmondsworth 1982. that such experiences often involve reference to something which appears to display a radical unlikeness to all else and that they are therefore in some sense inexpressible. Doubtless (...)
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  14. Scott Atran & Ara Norenzayan (2004). Why Minds Create Gods: Devotion, Deception, Death, and Arational Decision Making. Behavioral and Brain Sciences 27 (6):754-770.
    The evolutionary landscape that canalizes human thought and behavior into religious beliefs and practices includes naturally selected emotions, cognitive modules, and constraints on social interactions. Evolutionary by-products, including metacognitive awareness of death and possibilities for deception, further channel people into religious paths. Religion represents a community's costly commitment to a counterintuitive world of supernatural agents who manage people's existential anxieties. Religious devotion, though not an adaptation, informs all cultures and most people.
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  15. Edwin Ewart Aubrey (1930). The Place of Definition in Religious Experience. Journal of Philosophy 27 (21):561-572.
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  16. Robert Audi (1995). Perceptual Experience, Doxastic Practice, and the Rationality of Religious Commitment. Journal of Philosophical Research 20:1-18.
    This paper is a constructive critical study of William P. Alston’s Perceiving God. It explores his account of perception of God, his doxastic practice epistemology, and his overall integration of faith and reason. In dealing with the first, it distinguishes some possible cases of theistic perception that have not generally been sorted out in the literature. In examining doxastic practices, it explores both the sense in which it is rational to engage in them and the epistemic status of beliefs formed (...)
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  17. Guy Axtell (forthcoming). Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief. In Pihlstrom S. & Rydenfelt H. (eds.), William James on Religion. (Palgrave McMillan “Philosophers in Depth” Series.
    This chapter examines the modifications William James made to his account of the ethics of belief from his early ‘subjective method’ to his later heightened concerns with personal doxastic responsibility and with an empirically-driven comparative research program he termed a ‘science of religions’. There are clearly tensions in James’ writings on the ethics of belief both across his career and even within Varieties itself, tensions which some critics think spoil his defense of what he calls religious ‘faith ventures’ or ‘overbeliefs’. (...)
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  18. Guy Axtell (2006). Blind Man's Bluff: The Basic Belief Apologetic as Anti-Skeptical Stratagem. 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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  19. Nina P. Azari & Dieter Birnbacher (2004). The Role of Cognition and Feeling in Religious Experience. Zygon 39 (4):901-918.
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  20. John Robert Baker (1983). Religious Experience and the Possibility of Divine Existence. International Journal for Philosophy of Religion 14 (4):225 - 232.
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  21. G. William Barnard (2005). Pt. 3. James and Mysticism. For an Engaged Reading : William James and the Varieties of Postmodern Religious Experience / Grace M. Jantzen ; Asian Religions and Mysticism : The Legacy of William James in the Study of Religions / Richard King ; James and Freud on Mysticism / Robert A. Segal ; Mystical Assessments : Jamesian Reflections on Spiritual Judgments. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.
  22. Nathaniel F. Barrett & Wesley J. Wildman (2009). Seeing is Believing? How Reinterpreting Perception as Dynamic Engagement Alters the Justificatory Force of Religious Experience. International Journal for Philosophy of Religion 66 (2):71 - 86.
    William Alston’s Theory of Appearing has attracted considerable attention in recent years, both for its elegant interpretation of direct realism in light of the presentational character of perceptual experience and for its central role in his defense of the justificatory force of Christian mystical experiences. There are different ways to account for presentational character, however, and in this article we argue that a superior interpretation of direct realism can be given by a theory of perception as dynamic engagement. The conditions (...)
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  23. Pierfrancesco Basile (2009). Fringes of Religious Experience. Process Studies 38 (1):149-153.
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  24. Guy Bennett-Hunter (2013). Natural Theology and Literature. In Russell Re Manning John Hedley Brooke & Fraser Watts (eds.), The Oxford Handbook of Natural Theology. Oxford University Press.
  25. James William Bernauer & Jeremy R. Carrette (eds.) (2002). Michel Foucault and Theology: The Politics of Religious Experience. Ashgate.
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  26. Daniele Bertini (2006). Su Una Recente Proposta di Riforma Religiosa. Giornale di Metafisica: Revista Bimestrale di Filosofia 28 (3):733-742.
    I take a survey of M.Vannini's views on authentic religious life, commenting on his theses. While I assent to most of his arguments, I reject some of his grounding claims.
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  27. Eugene Garrett Bewkes, Julius Seelye Bixler & Douglas Clyde Macintosh (eds.) (1937). The Nature of Religious Experience. London, Harper & Brothers.
    Common sense realism, by E. G. Bewkes.--Theology and religious experience, by Vergilius Ferm.--A reasoned faith, by G. F. Thomas.--Can religion become empirical? By J. S. Bixler.--Value theory and theology, by H. R. Niebuhr.--The truth in myths, by Reinhold Niebuhr.--Is subjectivism in value theory compatible with realism and meliorism? By Cornelius Krusé.--The semi-detached knower: a note on radical empiricism, by R. L. Calhoun.--The new scientific and metaphysical basis for epistemological theory, by F. S. C. Northrop.--A psychological approach to reality, by Hugh (...)
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  28. John Bishop (2009). Paul K. Moser the Elusive God: Reorienting Religious Epistemology. (Cambridge: Cambridge University Press, 2008). Pp. XI+292. £45.00 (Hbk). Isbn 978 0 521 88903. [REVIEW] Religious Studies 45 (4):504-509.
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  29. L. Boeve, Y. De Maeseneer & Stijn van den Bossche (eds.) (2005). Religious Experience and Contemporary Theological Epistemology. Peeters.
    In this volume we present the proceedings from the fourth international Leuven Encounters in Systematic Theology (LEST IV, November 5-8, 2003), which focussed ...
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  30. L. Boeve, Hans Geybels & Stijn van den Bossche (eds.) (2005). Encountering Transcendence: Contributions to a Theology of Christian Religious Experience. Peeters.
    This volume consists of several contributions to a refined understanding of religious experience in view of contemporary theological epistemology.
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  31. L. Boeve & Laurence Paul Hemming (eds.) (2004). Divinising Experience: Essays in the History of Religious Experience From Origen to Ricœur. Peeters.
    . reh S.ni a Paul Rieoeur. hfFerem ï penenee i in ree PEE TERS.LEI \ IN PEETERS.
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  32. Daniel Bonevac, William James the Varieties of Religious Experience.
    Here is my copy of William James's The Varieties of Religious Experience . This classic book was first published in 1902, and has remained in print ever since. The basic issues James discusses here remain of vital concern to people in psychology and religion today. I encourage you to go to your local bookstore and buy a copy of this interesting book. (It is in the public domain, and quite reasonably..
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  33. Whiteford Boyle & E. John (1977). Beyond the Present Prospect: The Impact of the Xxth Century Revolutions in Science on the Varieties of Ethical & Religious Experience. Wheat Forder's Press.
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  34. William Brenner (1971). George Mavrodes on the Epistemology of Religion. International Journal for Philosophy of Religion 2 (3):172 - 182.
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  35. Edgar Sheffield Brightman (1929). The Dialectic of Religious Experience. Philosophical Review 38 (6):557-573.
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  36. Paul Brockelman (1997). The Miracle of Being: Cosmology and the Experience of God. [REVIEW] Human Studies 20 (2):287-301.
    The new scientific cosmology which has emerged over the past forty years seems to be forcing philosophers and theologians alike to rethink the traditional theistic conception of God in which God is pictured as a First Cause designer of the universe in favor of what Joseph Campbell more mystically calls an immanent ground of being, transcendent of conceptualization. The central thrust of these reflections is that we encounter that immanent ground of being through the experience of wonder and awe. Since (...)
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  37. Mary Whiton Calkins (1911). Defective Logic in the Discussion of Religious Experience. Journal of Philosophy, Psychology and Scientific Methods 8 (22):606-608.
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  38. James Campbell (2003). A Study in Human Nature Entitled The Varieties of Religious Experience. Journal of Speculative Philosophy 17 (1):14 - 29.
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  39. Jeremy Carrette (2005). Pt. 2. James, Psychology and Religion. Listening to James a Century Later : The Varieties as a Resource for Renewing the Psychology of Religion / David M. Wulff ; the Varieties, the Principles and Psychology of Religion : Unremitting Inspiration From a Different Source / Jacob A. Belzen ; Passionate Belief : William James, Emotion and Religious Experience. [REVIEW] In Jeremy R. Carrette (ed.), William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.
  40. Jeremy R. Carrette (ed.) (2005). William James and the Varieties of Religious Experience: A Centenary Celebration. Routledge.
    William James's The Varieties of Religious Experience was an intellectual landmark, paving the way for modern study of parapsychology and religious experience. In this indispensable new companion to the Varietie s, key international experts in the fields of religious studies, psychology and mysticism offer contemporary responses to James's book, exploring its historical importance and modern relevance. As the only critical work dedicated to the cross-disciplinary influence of The Varieties of Religious Experience , it stands as a testament to James's genius (...)
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  41. Gary L. Chamberlain (1971). The Drive for Meaning in William James' Analysis of Religious Experience. Journal of Value Inquiry 5 (3):194-206.
    Now that we have looked at the characteristics of mystical experience, we are ready to discuss the assumption made in this paper that mystical experience can be translated into an understanding of “integration” or the drive for meaning which Fingarette pursues in a much more analytic fashion. Reviewing the conversion process as an “integration” process we have seen that for the sick-souled, beset with the meaninglessness or melancholy which paralyzes his will, his own awareness of wrong in his situation prevents (...)
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  42. Arthur Chandler (1929). Christian Religious Experience. New York [Etc.]Longmans, Green and Co..
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  43. Douglas Chismar (1994). The Evidential Force of Religious Experience. Faith and Philosophy 11 (1):144-148.
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  44. Kelly James Clark, Religious Epistemology. Internet Encyclopedia of Philosophy.
  45. Kelly James Clark & Raymond J. VanArragon (eds.) (2011). Evidence and Religious Belief. Oxford University Press.
    Evidence and Religious Belief contains eleven chapters by prominent philosophers which push the discussion in new directions. The volume has three parts.
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  46. Ralph W. Clark (1984). The Evidential Value of Religious Experiences. International Journal for Philosophy of Religion 16 (3):189 - 202.
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  47. Charles L. Cohen (1988). Biblical Anthropology and Puritan Religious Experience. Topoi 7 (3):191-200.
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  48. Pierre Colin (2009). Appendices: The Rebel ; Pascalian Philosophy ; Death and Immortality ; Religious Experience and Intelligibility in the Work of Gabriel Marcel. In Gabriel Marcel (ed.), Homo Viator: Introduction to the Metaphysic of Hope. St. Augustine's Press.
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  49. Giuseppe Colombo (ed.) (2012). Esperienza Religiosa: Atti Del Convegno Nazionale, Milano, Università Cattolica Del Sacro Cuore, 17-18 Novembre 2011. V&P, Vita E Pensiero.
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  50. David A. Conway (1971). Mavrodes, Martin and the Verification of Religious Experience. International Journal for Philosophy of Religion 2 (3):156 - 171.
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