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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. George P. Adams (1913). Atson's The Interpretation of Religious Experience. [REVIEW] Journal of Philosophy 10 (17):466.
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  3. Stefan Afloroaei (2012). Religious Experience as an Experience of Human Finitude. Journal for the Study of Religions and Ideologies 11 (32):155-170.
    I start from a relatively simple idea: the human being is constantly making a multiple experience of truth (once again, in reference to Gadamer's statement), both scientifical and technical, as well as religious or aesthetic. Still, what is the relationship between those experiences of truth? Can they express somehow, precisely by their multiplicity, a neutral ethos of today's man, or do they manage to take part in a larger and more elevated experience of truth? In the following paper I will (...)
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  4. Shabbir Akhtar (1986). Religious Messages and Cultural Myths. Sophia 25 (3):32-40.
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  5. 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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  6. 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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  7. 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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  8. 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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  9. William P. Alston (1996). The Epistemology of Religious Experience. Philosophy and Phenomenological Research 56 (1):235-238.
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  10. 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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  11. William P. Alston (1992). The Autonomy of Religious Experience. International Journal for Philosophy of Religion 31 (2/3):67 - 87.
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  12. 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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  13. William P. Alston (1988). Religious Diversity and Perceptual Knowledge of God. Faith and Philosophy 5 (4):433-448.
  14. 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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  15. 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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  16. William P. Alston, Laurence Bonjour, Carl Ginet, Alvin I. Goldman, John Greco, George I. Mavrodes, Philip L. Quinn, Alessandra Tanesini, Nicholas Wolterstorff & Linda Zagzebski (2005). Perspectives on the Philosophy of William P. Alston. Rowman & Littlefield Publishers.
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  17. Wp Alston (1994). Perceiving God-the Epistemology of Religious-Experience-Reply. Philosophy and Phenomenological Research 54 (4):891-899.
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  18. Douglas R. Anderson (1993). Smith and Dewey on the Religious Dimension of Experience: Dealing with Dewey's Half-God. American Journal of Theology and Philosophy 14 (2):161 - 176.
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  19. Kiarash Aramesh (2009). Iran's Experience on Religious Bioethics: An Overview. Asian Bioethics Review 1 (4):318-328.
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  20. 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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  21. 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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  22. Edwin Ewart Aubrey (1930). The Place of Definition in Religious Experience. Journal of Philosophy 27 (21):561-572.
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  23. 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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  24. Roberts Avens (1976). CG Jung's Analysis of Religious Experience. Journal of Dharma 76 (1):227-245.
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  25. Guy Axtell (2014). 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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  26. 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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  27. Nina P. Azari & Dieter Birnbacher (2004). The Role of Cognition and Feeling in Religious Experience. Zygon 39 (4):901-918.
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  28. Nina P. Azari & Marc Slors (2007). From Brain Imaging Religious Experience to Explaining Religion: A Critique. Archive for the Psychology of Religion 29 (1):67-85.
    Recent functional neuroimaging data, acquired in studies of religious experience, have been used to explain and justify religion and its origins. In this paper, we critique the move from describing brain activity associated with self-reported religious states, to explaining why there is religion at all. Toward that end, first we review recent neuroimaging findings on religious experience, and show how those results do not necessarily support a popular notion that religion has a primitive evolutionary origin. Importantly, we call into question (...)
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  29. Matthew C. Bagger (1999). Religious Experience, Justification, and History. Monograph Collection (Matt - Pseudo).
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  30. Cyril Bailey (1911). The Religious Experience of the Roman People The Religious Experience of the Roman People, From the Earliest Times to the Age of Augustus. The Gifford Lectures for 1909–10 Delivered in Edinburgh University by W. Warde Fowler, M.A. Pp. Xviii + 504. London Macmillan and Co., Ltd. 1911. Price 12s. Net. [REVIEW] The Classical Review 25 (07):223-226.
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  31. D. M. Baillie & Joachim Wach (1953). Types of Religious Experience, Christian and Non-Christian. Philosophical Quarterly 3 (10):93.
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  32. 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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  33. 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.
  34. 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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  35. Pierfrancesco Basile (2009). Fringes of Religious Experience. Process Studies 38 (1):149-153.
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  36. J. R. Beebe (1997). Keith E. Yandell. The Epistemology of Religious Experience. Modern Schoolman 74:163-164.
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  37. James R. Beebe (1997). The Epistemology of Religious Experience. By Keith E. Yandell. Modern Schoolman 74 (2):163-165.
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  38. John Begley (1996). Philosophy and Religious Experience. Australasian Catholic Record 73 (2):213.
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  39. Guy Bennett-Hunter (2014). Ineffability and Religious Experience. Pickering & Chatto.
    Ineffability – that which cannot be explained in words – lies at the heart of the Christian mystical tradition. It has also been part of every discussion of religious experience since the early twentieth century. Despite this centrality, ineffability is a concept that has largely been ignored by philosophers of religion. In this book, Bennett-Hunter builds on the recent work of David E. Cooper, who argues that the meaning of life can only be understood in terms of an ineffable source (...)
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  40. 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.
  41. James William Bernauer & Jeremy R. Carrette (eds.) (2002). Michel Foucault and Theology: The Politics of Religious Experience. Ashgate.
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  42. 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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  43. 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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  44. 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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  45. Jeffrey Bloechl (ed.) (2003). Religious Experience and the End of Metaphysics. Indiana University Press.
    Does religious thinking stand in opposition to postmodernity? Does the existence of God present the ultimate challenge to metaphysics?
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  46. 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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  47. 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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  48. 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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  49. 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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  50. Patrick L. Bourgeois (1981). Religious Experience and the Philosophical Radicalization of Phenomenological Theology. Proceedings of the American Catholic Philosophical Association 55:172-183.
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