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  1. Corey Abel (2011). Oakeshott’s Wise Defense: Christianity as A Civilization. In , The Meanings of Michael Oakeshott's Christianity.
    This paper for the first time reveals Oakeshott' early interest in writing a work of Christian apology. This "apology" was conceived in accordance with Oakeshott's religious modernism. Since Oakeshott never completed a formal apology, the author explores some early essays in which parts of the apologetic project are reflected, and then goes on to race the religious themes present in many of Oakeshott's published work. In conclusion, it is suggested that Oakeshott maybe understood as offering a concept of civilization that (...)
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  2. Corey Abel (ed.) (2011). The Meanings of Michael Oakeshott's Christianity.
  3. David Baggett (2000). On a Reductionist Analysis of William James's Philosophy of Religion. Journal of Religious Ethics 28 (3):423 - 448.
    William James undertook to steer his way between a rationalistic system that was not empirical enough and an empirical system so materialistic that it could not account for the value commitments on which it rested. In arguing against both the absolutists (gnostics) and the empiricists (agnostics), he defined a position of pluralistic moralism that seemed equally distant from both, leaving himself vulnerable to the criticism that he had rescued morality from scientism only by reducing religion to morals. Such criticism, however, (...)
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  4. Amitrajeet A. Batabyal (2003). Bruce Feiler, Abraham: A Journey to the Heart of Three Faiths. [REVIEW] Journal of Agricultural and Environmental Ethics 16 (5):516-518.
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  5. Bernard Bosanquet (1895). Book Review:The Foundations of Belief. Arthur James Balfour. [REVIEW] Ethics 5 (4):506-.
    This is Bosanquet's review of Balfour's book, Foundations of Belief.
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  6. Mark Cauchi (2005). The Infinite Supplicant: On a Limit and a Prayer. In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press.
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  7. Felix M. Cleve (1968). Zoroaster's Influence on Greek Thought. [REVIEW] International Philosophical Quarterly 8 (4):640-645.
  8. Francis Macdonald Cornford (1912/2004). From Religion to Philosophy: A Study in the Origins of Western Speculation. Dover Publications.
    Original and engaging, this exploration of early Western philosophy traces the religious roots of science and systematic speculation. Author F. M. Cornford, a distinguished historian of ancient philosophy, combines deep classical scholarship with anthropological and sociological insights to examine the mythic precursors of enduring metaphysical concepts--such as destiny, God, the soul, substance, nature, and immortality. Cornford illustrates the rise of a new spirit of rational inquiry from traditional beliefs, demonstrating that philosophy’s modes of clear definition and explicit statement were already (...)
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  9. Joseph F. Costanzo (1955). Religious Heritage of American Democracy. Thought 30 (4):485-506.
  10. Jonathan Edwards (1995). A Jonathan Edwards Reader. Yale University Press.
    Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
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  11. Kenneth M. Ehrenberg (2007). The Ideal and Non-Ideal in Behavior Guidance: Reflections on Law and Buddhism in Conversation with the Dalai Lama. Buffalo Law Review 55:675-679.
    Highlighting the distinct approaches to behavior guidance employed by law and aspirational religious institutions like Buddhism, focusing on the work of Lon Fuller. There is importance to both baseline or duty-centered rules such as found primarily in criminal law and deontic morality, as well as aspirational guidance principles that are found in religious law, virtue ethics, and sometimes seen in civil law. However, the specific assumptions and aims of these two modes of guidance must be harmonized to be effective.
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  12. Simon Evnine, The Philosophical Basis of Midrashic Interpretation.
    Much of traditional rabbinic hermeneutics, what I call "midrashic interpretation," appears to be of such a bizarre nature as to require some sort of explanation, or even justification. This essay attempts to provide a philosophical foundation for midrashic interpretation by placing it in the context of the idea (vaguely neo-platonic) that God is only fully realized as the result of a certain process, a process of which midrashic interpretation is an essential part. In the final section I attempt to spell (...)
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  13. Stuart Gray & Thomas M. Hughes (forthcoming). Gandhi's Devotional Political Thought. Philosophy East and West.
    The political thought of Mohandas K. Gandhi has been increasingly used as a paradigmatic example of hybrid political thought that developed out of a cross-cultural dialogue of eastern and western influences. With a novel unpacking of this hybridity, this article focuses on the conceptual influences that Gandhi explicitly stressed in his autobiography and other writings, particularly the works of Leo Tolstoy and the Bhagavad Gītā. This new tracing of influence in the development of Gandhi’s thought alters the substantive thrust of (...)
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  14. Mark Hannam, Is God a Democrat?
    A talk on the relationship between religon (and especially Lutheranism) and politics (and especially democracy).
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  15. Marzenna Jakubczak (2011). Natura i Bogini. Ekofeministyczna rewizja mitów według Mariji Gimbutas. Kultura I Historia 20.
    In this paper I reflect on the mythocreative potential of Gimbutas’ narrative reconstruction of archaic culture and its impact on the contemporary critique of culture. First, I revise the notion of ‘nature’ in the context of two opposing conceptual paradigms of change-over-time, namely cyclic and linear. Then, I discuss symbolic connotation of ‘Nature – Culture’ interrelationship with special reference to the ‘idyllic vision of Goddess’ proposed by Marija Gimbutas (1921-1994), American archaeologist of Lithuanian origin, the author of the groundbreaking books (...)
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  16. Ludger Jansen (1998). Rainer Koltermann (Hg.), Universum, Mensch, Gott. Der Mensch Vor den Fragen der Zeit. [REVIEW] Theologische Beiträge 29:290-291.
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  17. Nicholaos Jones (2008). Is Theology Respectable as Metaphysics? Zygon 43 (3):579-592.
    Theology involves inquiry into God's nature, God's purposes, and whether certain experiences or pronouncements come From God. These inquiries are metaphysical, part of theology's concern with the veridicality of signs and realities that are independent from humans. Several research programs concerned with the relation between theology and science aim to secure theology's intellectual standing as a metaphysical discipline by showing that it satisfies criteria that make modern science reputable, on the grounds that modern science embodies contemporary canons of respectability for (...)
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  18. Mehmet Karabela (2013). Ibn Al-Rawandi. In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press.
  19. Mehmet Karabela (2013). The Dream in Islam: From Qur'anic Tradition to Jihadist Inspiration. [REVIEW] Political Studies Review 11 (2):232-233.
  20. Mehmet Karabela (2013). Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān. JOURNAL OF THE FACULTY OF DIVINITY OF ANKARA UNIVERSITY 54 (2):77-93.
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: Ḥayy, Absāl (...)
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  21. Mehmet Karabela (2012). Archives and the Event of God: The Impact of Michel Foucault on Philosophical Theology David Galston Montreal: McGill-Queen's University Press, 2011, 166 Pp., $ 75.00 Cloth. [REVIEW] Dialogue 51 (1):173-176.
    Book Reviews Mehmet Karabela, Dialogue: Canadian Philosophical Review/Revue canadienne de philosophie , FirstView Article(s).
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  22. Gerald Keaney (2012). Book Review of "Interferon Psalms" by Luke Davies. [REVIEW] Southerly 71 (3):Free Online.
    The argument is that Davies is irresponsible to take a religious approach to interferon treatment.
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  23. Ian James Kidd & Guy Bennett-Hunter (eds.) (2012). Mystery and Humility. European Journal for Philosophy of Religion.
    This guest-edited special section explores the related themes of mystery, humility, and religious practice from both the Western and East Asian philosophical traditions. The contributors are David E. Cooper, John Cottingham, Mark Wynn, Graham Parkes, and Ian James Kidd.
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  24. Nicholas King (2009). The Testimony of the Beloved Disciple: Narrative, History and Theology in the Gospel of John. By Richard Bauckham. Heythrop Journal 50 (1):163-164.
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  25. Peter Kingsley (1999). In the Dark Places of Wisdom. Golden Sufi Center.
  26. Jeffrey Koperski (2006). Creationism. In Gary Laderman & Arri Eisen (eds.), Science, Religion, and Society: An Encyclopedia of History, Culture, and Controversy. Sharpe Reference.
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  27. Robert D. Lane (ed.) (1994). Reading the Bible: Intention, Text, Interpretation. University Press of America.
    This book argues that the best way to understand the stories of the Old and New Testaments is to consider them as human stories with sophisticated narrative techniques at play. God is a character in these stories from the beginning, and considering god as a character in a narrative proves fruitful in responding to the human voices of these stories. -/- Although many readers go to the Bible to find the revealed word of Yahweh or of the Christian God, what (...)
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  28. Willard Enrique R. Macaraan (2013). Basic Ecclesial Community and Economics of Compassion. Journal of Dharma 38 (2):147-166.
    The current appeal of non-standard economic alternatives is backgrounded against the vulnerability of mainstream capitalism to meltdown and crisis as shown in recent times. There is an increasing number of governments, institutions, and civil societies (NGOs) that have been advocating economic systems, structures, or dynamics that would promote the good of the human person (dignity, personhood, values, and worth). People have started to realize that doing economics is not always within the realm of rationalized judgments and mathematized calculations (highly impersonal) (...)
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  29. Jaap Mansfeld (1992). Heresiography in Context: Hippolytus' Elenchos as a Source for Greek Philosophy. E.J. Brill.
    This book deals with the reception of the Presocratics, Plato and Aristotle in the first centuries CE, and is a major contribution to our knowledge of the ...
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  30. Domenic Marbaniang, Psychology of Religion.
    Psychology of religion tries to understand the cause-effect relationships of religious experiences and religious consciousness so as to be able to predict behaviors. It aims to study the religious consciousness with investigations in religious behavior patterns. -/- The major systems of psychology are: structuralism, functionalism, behaviorism, psychoanalysis, and Gestalt School of Psychology. Obviously, each system has its own way of understanding religious consciousness.
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  31. Domenic Marbaniang, Concepts and Dimensions of Conversion.
    Since religious experiences are dependent on religious ‘truths’, and religious ‘truths’ are usually beyond scientific investigation, religious beliefs vary a lot and each claims credence of itself. Religious experiences leading to religious conversions or religious conversions due to conviction of certain religious beliefs are often observable. Whether a particular religious belief is true or false is dependent on the kind of criteria used for the measurement. Not all religions accept Logic as criteria, though.
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  32. Domenic Marbaniang, Globalization: A Theological Overview.
    Christ's call for the disciples to be salt and light obliges them to respond to globalization in a theologically consistent way. This paper tries to explore the relation between the Gospel, evangelism, gospelization, social responsibility, and globalization. A key term explored is gospelization. The paper suggests some interpretations in the theology of history.
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  33. Domenic Marbaniang, Historical Account of Christian Conversions in India.
    Tradition holds that many Brahmin families were converted through the ministry of St. Thomas and seven churches were established in Palur, Muziri, Parur, Gokkamangalam, Chayal, Niranam, and Quilon. After forming several more congregations out of Jews as well as of Dravidi people, Apostle Thomas went to Meliapur where even the Raja was converted with many of his subjects. This infuriated the Brahmins (of Aryan origin). According to tradition, St. Thomas was speared to death by Brahmins near Mylapore. According to many (...)
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  34. Domenic Marbaniang (forthcoming). Roots of Corruption: A Christian Philosophical Examination. In Paul Cho (ed.), CMS Papers. Union Biblical Seminary.
    At the root of the corruption problem is its moral and economic nature. The economic problem is a moral problem. Modern theories of corruption are usually empirical in nature. However, they are not without their ideological dimensions though in the modern scheme of things, a normative framework is usually not rationally entertained. Empiricism combined with materialism takes on the reins of economies; however, disregard of the spiritual will not bring any lasting solution. A vision of the absolute is needed. There (...)
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  35. Domenic Marbaniang (forthcoming). God and Politics in Secular India. Journal of the Contemporary Christian.
    The church is separate from the state. Thus, historically, it is seen that even though a government wasn’t secular, God was secular. He didn’t drag religion into politics, but silently did intervene to administer temporal justice and order in the world (i.e. temporal justice in relation to temporal authority). With regard to the church, it doesn’t seem that God is interested in an organized religion at all. Christianity had nothing to do with an external temple. Each Christian is the temple (...)
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  36. Domenic Marbaniang (2013). The Corrosion of Gold In Light of Modern Christian Economics. Journal of the Contemporary Christian 5 (1):61-76.
    One of the important assets that Gutenberg’s printing press gifted to modern political economies is the ability to print paper money. The common man usually thinks that paper money is the real money, while in fact it is only a promissory note promising the bearer of the note the payment of the same amount (in coins, if not in gold) by the Reserve Bank. In the past, however, governments did deny such payment in exchange of the notes and one government (...)
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  37. Domenic Marbaniang (2012). Hermeneutics of Religion. Journal of the Contemporary Christian 4 (3).
    To have a theory of religion before studying religion would make the study superfluous unless there is openness for change, openness for new horizons emerging. However, we need to understand that contextual meaningfulness is not the same as relativism. The search for a common framework presupposes the reality of and possibility of the same. Men can determine the rules of a particular language-game; but, they cannot create the laws of logic. So, while hermeneutics must pay attention to both content and (...)
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  38. Domenic Marbaniang (2011). Unity in the Body. Journal of the Contemporary Christian 3 (1).
    This article explores the attempts, possibilities, and future of ecumenical initiatives in Christianity.
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  39. John Marmysz (2003). Laughing at Nothing: Humor as a Response to Nihilism. SUNY Press.
    Disputing the common misconception that nihilism is wholly negative and necessarily damaging to the human spirit, John Marmysz offers a clear and complete definition to argue that it is compatible, and indeed preferably responded to, with an attitude of good humor. He carefully scrutinizes the phenomenon of nihilism as it appears in the works, lives, and actions of key figures in the history of philosophy, literature, politics, and theology, including Nietzsche, Heidegger, Camus, and Mishima. While suggesting that there ultimately is (...)
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  40. Paul C. Martin, On Discerning the Realm of God in the Thought of Kabbalah and Tantra.
    This paper explores the way in which God as the infinite ground of existence is discerned by the imagination and understanding. The representation of the apophatic divine is facilitated by the working of the human mind, which means that the manifold nature of thinking establishes the presence of God. In the metaphysical speculations of kabbalah and tantra the singular light of Ein Sof and Paramashiva intersects with the human imagination, and is refracted into a multiple display of understanding. So the (...)
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  41. Paul C. Martin, The Erotic Imaginary of Divine Realization in Kabbalistic and Tantric Metaphysics.
    In this paper I consider the way in which divinity is realized through an imaginary locus in the mystical thought of Jewish kabbalah and Hindu tantra. It demonstrates a reflective consciousness by the adept or master in understanding the place of God’s being, as a supernal and mundane reality. For the comparative assessment of these two distinctive approaches I shall use as a point of departure the interpretative strategies employed by Elliot Wolfson in his detailed work on Jewish mysticism. He (...)
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  42. Paul C. Martin, The Feminine in the Making of God: Highlighting the Sensible Topography of Divinity.
    What does it mean to talk of the power of God in relation to the human self? The discourses generated by the Jewish and Christian tradition about the capacity for divinity have been mainly promulgated by men, and have more often than not served to exclude women cognitively, practically, and spiritually. As a result they have been made powerless in the face of God’s presence. It is possible to look to ideas developed in Hindu Tantra for comparative notions of power (...)
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  43. Paul C. Martin, The Place of Speculation in Kabbalah and Tantra.
    In this paper I consider the apparently distinctive outlooks indicated by the mystical thought of Jewish kabbalah and Hindu tantra as they aim at realizing the scope of divine awareness. It is a profound horizon of light that beckons to them, which shows them to be on the verge of touching God. For both traditions there is a demonstrative reflective consciousness by the practitioner in realizing and recognizing the place of God’s being, as a supernal and mundane reality. It is (...)
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  44. Derek A. McDougall (1972). Religious Belief and Philosophical Analysis. Mind 81 (324):519-532.
    A discussion of how making a decision about religious belief places this kind of belief in a category which distinguishes it from 'belief in other minds' or 'belief in an external world'. This has important consequences for a philosophical approach to religious belief.
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  45. Anne Newstead (2005). Compassion, Not Belief. [REVIEW] Quadrant 49 (6):88-89.
    This is a book review of Karen Armstrong's "The Spiral Staircase", the autobiography of a historian of religion. -/- To cite this article: Newstead, Anne. Compassion, Not Belief [Book Review] [online]. Quadrant, Vol. 49, No. 6, June 2005: 88-89. Availability: <http://search.informit.com.au/documentSummary;dn=203690937218529;res=IELLCC> ISSN: 0033-5002. [cited 06 Dec 12].
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  46. Paul E. Oppenheimer & Edward N. Zalta (2007). Reflections on the Logic of the Ontological Argument. Studia Neoaristotelica 4 (1):28-35.
    In this paper, the authors evaluate the ontological argument they developed in their 1991 paper as to soundness. They focus on Anselm's first premise, which asserts: there is a conceivable thing than which nothing greater is conceivable. After suggesting reasons why this premise is false, the authors show that there is a reading of this premise on which it is true. Such a premise can be used in a valid and sound reconstruction of the ontological argument. This argument is developed (...)
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  47. Gordon Pettit, Overview.
    On February 28, 2002, John Dominic Crossan gave a very well-organized and entertaining presentation for the Annual Mary Olive Woods Lecture and was well received by the large audience. His talk should spark continued interest in who is likely the most influential person ever to walk the earth. He condensed three lectures into one as he spoke of the materials, methods, and results of his historical research into the life of Jesus. The materials mentioned were the canonical Gospels of Matthew, (...)
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  48. Paul Redding (2011). “The Relevance of Hegel’s “Absolute Spirit” to Social Normativity”. In Heikki Ikäheimo & Arto Laitinen (eds.), Recognition and Social Ontology. Brill. 212--238.
    Around the turn of the twentieth century, Wilhelm Dilthey, in his reflections on the nature of history as a “Geisteswissenschaft”—a science of “spirit” as opposed to “nature”—appealed “to Hegel’s notion of “spirit” (Geist). Attempting to extract Hegel’s concept from what he considered the unsupportable metaphysical system within which it had been developed, Dilthey, a neo-Kantian, gave it a broadly epistemological significance by correlating it with a distinct type of “understanding” (Verstehen) that was foreign to the Naturwissenschaften, concerned as they were (...)
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  49. Paul Redding (2011). The Metaphysical and Theological Commitments of Idealism: Kant, Hegel, Hegelianism. In Douglas Moggach (ed.), Politics, Religion, and Art: Hegelian Debates. Northwestern University Press.
    It is sometimes said that changes in academic philosophy in the twentieth century reflected a process in which a discipline that had been earlier closely tied to institutional religion became increasingly laicized and secularized.1 In line with this idea, the idealist philosophy that had flowered within British philosophy at the end of the nineteenth century can look like the last and ill-fated attempt of a Victorian religious sensibility to guard itself against a post-Darwinian God-less view of the world and ourselves.2 (...)
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  50. Catherine Rowett (2013). Christopher Stead. Studia Patristica 53 (1):17-30.
    Professor Christopher Stead was Ely Professor of Divinity from 1971 until his retirement in 1980 and one of the great contributors to the Oxford Patristic Conferences for many years. In this paper I reflect on his work in Patristics, and I attempt to understand how his interests diverged from the other major contributors in the same period, and how they were formed by his philosophical milieu and the spirit of the age. As a case study to illustrate and diagnose his (...)
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