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  1. Guy Axtell (2003). Review of Rosenbaum. [REVIEW] Contemporary Pragmatism:178-187.
    There are many books on the market about religion in American thought and history, but the idea for a collection of essays focused directly upon pragmatist reconstructions of religious belief and sentiment is overdue. Stuart Rosenbaum’s reader admirably fills this need, and is bound to bring fresh insights to students and advanced researchers alike.
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  2. Guy Axtell (1999). Courage, Caution and Heaven's Gate. The Proceedings of the Twentieth World Congress of Philosophy 1999:77-89.
    The criteria of “forced, live, and momentous options,” as William James utilized them in his pragmatic defense of religious belief, cannot, I argue, both support religious pluralism and acknowledge lessons about failure of epistemic responsibility in Heaven’s Gate-followers. But I attempt to re-vitalize the pragmatic argument, showing it capable of walking this narrow line. I proceed (1) by developing the distinction and relationship between a commitment to a particular religious system or community, and a commitment to the generic “religious hypothesis” (...)
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  3. David Basinger (2014). Religious Diversity (Pluralism). Stanford Encyclopedia of Philosophy:1.
    With respect to many, if not most issues, there exist significant differences of opinion among individuals who seem to be equally knowledgeable and sincere. Individuals who apparently have access to the same information and are equally interested in the truth affirm incompatible perspectives on, for instance, significant social, political, and economic issues. Such diversity of opinion, though, is nowhere more evident than in the area of religious thought. On almost every religious issue, honest, knowledgeable people hold significantly diverse, often incompatible (...)
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  4. Tomas Bogardus (2013). The Problem of Contingency for Religious Belief. Faith and Philosophy 30 (4):371-392.
    In this paper, I hope to solve a problem that’s as old as the hills: the problem of contingency for religious belief. Paradigmatic examples of this argument begin with a counterfactual premise: had we been born at a different time or in a difference place, we easily could have held different beliefs on religious topics. Ultimately, and perhaps by additional steps, we’re meant to reach the skeptical conclusion that very many of our religious beliefs do not amount to knowledge. I (...)
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  5. Perry Dane (1996). Constitutional Law and Religion. In Dennis M. Patterson (ed.), A Companion to Philosophy of Law and Legal Theory. Blackwell Publishers
    This essay on law and religion appears in the second edition of the Blackwell Companion to Philosophy of Law and Legal Theory, edited by Dennis Patterson. It is a revision of a similar entry in the book’s first edition. The essay opens by broadly discussing the complex relationships between law and religion writ large as movements in human history – social, cultural, intellectual, and institutional phenomena with distinct but often overlapping logics and concerns. It then hones in on the efforts (...)
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  6. Amir Dastmalchian (2009). Religious Diversity in Contemporary Philosophy of Religion: The ‘Ambiguity’ Objection to Epistemic Exclusivism. Dissertation, King's College London
    The topic of the thesis is the challenge that religious diversity poses to religious belief. A key issue to be resolved is whether a reasonable person may believe in the epistemic superiority of any one religious ideology in the light of religious diversity. -/- After introducing the issues, I examine Richard Swinburne’s, and then Alvin Plantinga’s, view on religious diversity. These two philosophers both advocate religious epistemic exclusivism, the view that only one religious ideology is true to the exclusion of (...)
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  7. Andreas Dorschel (2013). Ein verschollen geglaubter Brief der Korinther an Paulus. Merkur 67 (12):1125-1134.
    In the December 2013 issue of the periodical ‚Merkur‘, philosopher Andreas Dorschel presents a literary experiment. In the spirit of 18th century Enlightenment, he feigns an apocryphal letter including philological apparatus; it is – mind the boldness – a response letter by the Corinthians to St Paul’s first epistle. The ancient port city, multicultural, of syncretist religiousness and libertine in erotics, rejects the disciplining by the apostle. (Summary by Gustav Seibt, ‚Die Häresie der Abgrenzungen. Andreas Dorschel entwirft ein korinthisches Christentum‘, (...)
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  8. Bryan Frances (2015). Religious Disagreement. In Graham Oppy (ed.), Handbook of Contemporary Philosophy of Religion. Routledge
    In this essay I try to motivate and formulate the main epistemological questions to ask about the phenomenon of religious disagreement. I will not spend much time going over proposed answers to those questions. I address the relevance of the recent literature on the epistemology of disagreement. I start with some fiction and then, hopefully, proceed with something that has at least a passing acquaintance with truth.
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  9. Bryan Frances (2008). Spirituality, Expertise, and Philosophers. In Jon Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford 44-81.
    We all can identify many contemporary philosophy professors we know to be theists of some type or other. We also know that often enough their nontheistic beliefs are as epistemically upstanding as the non-theistic beliefs of philosophy professors who aren’t theists. In fact, the epistemic-andnon-theistic lives of philosophers who are theists are just as epistemically upstanding as the epistemic-and-non-theistic lives of philosophers who aren’t theists. Given these and other, similar, facts, there is good reason to think that the pro-theistic beliefs (...)
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  10. Jerome Gellman (2000). In Defence of a Contented Religious Exclusivism. Religious Studies 36 (4):401-417.
    In this paper I defend the possibility that a ‘contented religious exclusivist’, will be fully rational and not neglectful of any of her epistemic duties when faced with the world’s religious diversity. I present an epistemic strategy for reflecting on one's beliefs and then present two features of religious belief that make contented exclusivism a rational possibility. I then argue against the positions of John Hick, David Basinger, and Steven Wykstra on contented exclusivism, and criticize an overly optimistic conception of (...)
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  11. John Hick (2006). Exclusivism Versus Pluralism in Religion: A Response to Kevin Meeker. Religious Studies 42 (2):207-212.
    I argue that Meeker is mistaken in two crucial respects. First, contrary to both myself and Plantinga, he treats exclusivism as a theory about the relation between the religions, and then claims that it is superior to the pluralist theory. But he does not say what his exclusivist theory is. Second, he bases his claim of a fundamental self-contradiction in my pluralist position on a view which I disavow, namely that altruism is the core of religion. He omits the central (...)
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  12. Jon Kvanvig (ed.) (2008). Oxford Studies in Philosophy of Religion. Oxford.
    Oxford Studies in Philosophy of Religion is a new annual volume offering a regular snapshot of state-of-the-art work in this longstanding area of philosophy ...
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  13. Jonathan L. Kvanvig (2009). Religious Pluralism and the Buridan's Ass Paradox. European Journal for Philosophy of Religion 1 (1):1-26.
    The paradox of ’Buridan’s ass’ involves an animal facing two equally adequate and attractive alternatives, such as would happen were a hungry ass to confront two bales of hay that are equal in all respects relevant to the ass’s hunger. Of course, the ass will eat from one rather than the other, because the alternative is to starve. But why does this eating happen? What reason is operative, and what explanation can be given as to why the ass eats from, (...)
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  14. Eric S. Nelson (2009). Leibniz and China: Religion, Hermeneutics, and Enlightenment. Religion in the Age of Enlightenment (RAE) 1: 277-300.