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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.
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  3. M. Shahid Alam, Qur'anic Paradigm: The Contest Over Man.
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  4. Rudolf Allers (1949). Problemas Do Catolicismo Contempor'neo by Mesquita Pimentel. Franciscan Studies 9 (3):322-323.
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  5. 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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  6. Khosrow Bagheri Noaparast (2009). The Idea Of a Religious Social Science. Alhoda.
    In this book, the words ‘science’ and ‘social science’ are used in their limited sense that refer to experience-based knowledge. This should not indicate that experience is being used in a positivistic sense. Rather, the important insights of all kinds of post-positivist views are embraced to give an extensive meaning to experience. However, the most important characteristic of experience and science that should never be excluded is its dependence on observation and observational evidence. Thus, when ‘science’ is used in combination (...)
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  7. Khosrow Bagheri & Zohreh Khosravi (2006). The Islamic Concept of Education Reconsidered. AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 23 (4):88-103.
    Some authors have analyzed the Islamic concept of education in parallel to the assumed contrast between Islam and the liberal tradition. Hence, given the latter’s rationalist tendencies, an almost indoctrinatory essence is assumed for the Islamic concept of education. However, we argue that rationality is involved in all elements of the Islamic concept of education. There might be some differences between the Islamic and liberal conceptions of rationality, but these are not so sharp that the derivative Islamic concept of education (...)
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  8. Thomas Banchoff (ed.) (2008). Religious Pluralism, Globalization and World Politics. Oxford University Press.
    This volume should appeal to scholars and policymakers, as well as being useful for courses in religion and politics and international relations.
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  9. 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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  10. Daniele Bertini (2010). Berkeley, Theology, and Bible Scholarship. In Silvia Perigi (ed.), George Berkeley: Religion and Science in the Age of Enlightenment. Springer
    My paper concerns Berkeley’s notion of theology. After brief considerations on the general attitude toward religion by Berkeley, I try to assess the immaterialistic approach to three main topics of theology: the ground of any theological knowledge, natural theology, revealed theology. My argument takes in consideration particularly Berkeley’s criticism of Scholasticism. My claim is the following: Berkeley holds that all men have an immediate experience of God’s presence, but this experience is not direct conceptual knowledge. I shortly compare my views (...)
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  11. Warren Bonett (ed.) (forthcoming). The Australian Book of Atheism. Embiggen Books.
  12. 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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  13. Brigitte Buchhammer (2014). Feministische Religionsphilosophie – ein innovatives Projekt. Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 16 (2):66-91.
    Feminist Philosophy of Religion – an innovative Project -/- This essay seeks to launch a systematic basis for a feminist philosophy of religion. The critical thrust is explained with reference to latent sexism in a great part of the traditional philosophy of religion, with reference to Vatican documents, which are marked by perceptions and observations that have resulted in an attitude of discrimination against women. Furthermore, many theories in the field of feminist theology are flawed by argumentative deficiencies as well. (...)
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  14. Eric Buck (2001). The Tibetan Assimilation of Buddhism. [REVIEW] Transcendent Philosophy Journal 2 (3):231-233.
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  15. Eric M. Buck (2003). J. Richard Wingerter, Beyond Metaphysics Revisited: Krishnamurti and Western Philosophy Reviewed By. [REVIEW] Philosophy in Review 23 (2):151-153.
  16. 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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  17. Robert Greg Cavin & Carlos A. Colombetti (2014). Evidence, Miracles, and the Existence of Jesus. Faith and Philosophy 31 (2):204-216.
    We use Bayesian tools to assess Law’s skeptical argument against the historicity of Jesus. We clarify and endorse his sub-argument for the conclusion that there is good reason to be skeptical about the miracle claims of the New Testament. However, we dispute Law’s contamination principle that he claims entails that we should be skeptical about the existence of Jesus. There are problems with Law’s defense of his principle, and we show, more importantly, that it is not supported by Bayesian considerations. (...)
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  18. Felix M. Cleve (1968). Zoroaster's Influence on Greek Thought. [REVIEW] International Philosophical Quarterly 8 (4):640-645.
  19. Stanley A. Cook (1914). C. H. W. Johns, The Relations Between the Laws of Babylonia and the Laws of the Hebrew Peoples. [REVIEW] Hibbert Journal 13:695.
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  20. Dalmacito Cordero Jr (2013). Moral Decline in Teens: The Application of Contextual Theology. The Asia Pacific Social Science Review 13 (2):24-40.
    In today's modern world, the decline of morality among our teenagers is very evident. Three main causes were pointed out in this study: mass media, peer pressure, and poor family involvement. With this, there is an urgent need for an effective evangelization, and this is the task of contextual theology, a kind of theologizing that adapts the context of our teens' culture. The use of contextual theology enables religious educators to use an approach which is characterized by the process of (...)
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  21. S. Alan Corlew (2007). Schleiermacher and Romanticism: Ignored Antecedent of Postmodernism? Christianity and Society 7 (1):40-51.
    No serious discussion of the forces shaping Schleiermacher could overlook the influence that Romanticism had on the formulation of his thought. Seeing the Enlightenment’s confidence in human reason as an obstacle to the effective communication of the gospel, he contrastingly understood Romanticism as an ally, for it emphasized passion over reason — imagination and inspiration over logic. The Enlightenment’s enshrinement of human reason as the autonomous source for truth had advanced naturalistic rationalism as its sole determinant. With the ascendancy of (...)
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  22. 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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  23. Joseph F. Costanzo (1955). Religious Heritage of American Democracy. Thought: A Journal of Philosophy 30 (4):485-506.
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  24. Eduardo R. Cruz (forthcoming). The Evolution of Human Birth and Transhumanist Proposals of Enhancement. Zygon.
    Some transhumanists argue that we must engage with theories and facts about our evolutionary past in order to promote future enhancements of the human body. At the same time, they call our attention to the flawed character of evolution and argue that there is a mismatch between adaptation to ancestral environments and contemporary life. One important trait of our evolutionary past which should not be ignored, and yet may hinder the continued perfection of humankind, is the peculiarly human way of (...)
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  25. O. F. M. Cusato (1999). Two Uses of the Vita Christi Genre in Tuscany, C. 1300: John de Caulibus and Ubertino da Casale Compared. A Response to Daniel Lesnick, ten Years Hence. Franciscan Studies 57 (1):131-148.
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  26. Jacques Dalarun (2006). Gospel in Action: The Life of Clare of Rimini. Franciscan Studies 64 (1):179-216.
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  27. Perry Dane (2000). Pluralities of Justice, Modalities of Peace: The Role of Law(s) in a Palestinian-Israeli Accommodation. Case Western Reserve Journal of International Law 32:273-285.
    This Article was written during the last days of Bill Clinton’s presidency as negotiations toward an Israeli-Palestinian settlement seemed to be on track toward some sort of agreement. The Article responds to the argument made by Professor John Quigley that certain elements of the anticipated compromises on such issues as borders, settlements, displaced persons, and Jerusalem would violate Palestinian rights under international law that were beyond the power of the Palestinian authorities to negotiate away. -/- My article only briefly responds (...)
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  28. Bede A. Dauphinee (1948). St. Jane Frances Frémyot de Chantal: Her Exhortations, Conferences and Instructions. Franciscan Studies 8 (2):219-220.
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  29. Millon Barros de Almeida (2010). Via Pulchritudinis O Caminho da Beleza. [REVIEW] Lumen Veritatis 3:125-126.
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  30. José Victorino de Andrade (2009). A Via Pulchritudinis. Caminho Privilegiado De Evangelização E De Diálogo. [REVIEW] Lumen Veritatis 2:121-128.
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  31. G. de Baere (1987). "Rudolf von Biberach, De Septem Itineribus Aeternitatis". Nachdruck Ed. Peltier 1866. [REVIEW] Vivarium 25:77.
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  32. Diego de Estella (2003). Diego de Estella on Luke 15:11-32. Franciscan Studies 61 (1):115-236.
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  33. P. Alfred de Saint-Alexandre (1946). Orientations By Alcantara Dion, O.F.M., And: Culture de la Liberté au Foyer Et À l'École By Alcantara Dion, O.F.M. Franciscan Studies 6 (2):256-257.
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  34. Antonine DeGuglielmo (1952). Dominus autem spiritus est" , O de kyrios to pneuma estin—studium exegeticum by bernardinus Schneider, O.f.M. Franciscan Studies 12 (2):233-234.
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  35. Antonine DeGuglielmo (1948). The Life of Christ by Ricciotti Giuseppe. Franciscan Studies 8 (2):220-222.
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  36. Antonine DeGuglielmo (1948). The Unity of the Church in the New Testament—Colossians and Ephesians by Stig Hanson. Franciscan Studies 8 (2):207-212.
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  37. C. N. D. Deignan (1998). Road to Rapture: Thomas Merton's Itinerarium Mentis in Deum. Franciscan Studies 55 (1):281-297.
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  38. Herman L. Doerr (1953). The Social Studies in the Seminary: Their Content According to Recent Documents of the Holy See. Franciscan Studies 13 (4):78-129.
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  39. Joseph D. Doino (1991). The Cord. Franciscan Studies 51 (1):133-136.
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  40. Gerald M. Dolan (1970). The Gift of the Spirit According to John Henry Newman. Franciscan Studies 30 (1):77-130.
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  41. 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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  42. Michael Downey (1998). Merton's Franciscan Heart. Franciscan Studies 55 (1):299-309.
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  43. Tunstall Dwayne A. (2009). Yes, But Not Quite: Encountering Josiah Royce's Ethico-Religious Insight. Fordham University Press.
    This book contends that Josiah Royce bequeathed to philosophy a novel idealism based on an ethico-religious insight. This insight became the basis for an idealistic personalism, wherein the Real is the personal and a metaphysics of community is the most appropriate approach to metaphysics for personal beings, especially in an often impersonal and technological intellectual climate. -/- The first part of the book traces how Royce constructed his idealistic personalism in response to criticisms made by George Holmes Howison. That personalism (...)
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  44. Mary Dzon (2009). Cecily Neville and the Apocryphal Infantia Salvatoris in the Middle Ages. Mediaeval Studies 71:235-300.
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  45. Malgorzata Krasnodebska D’Aughton (2013). Inflamed with Seraphic Ardor: Franciscan Learning and Spirituality in the Fourteenth-Century Irish Pilgrimage Account. Franciscan Studies 70 (1):283-312.
    In March 1323 two Franciscan friars, Simon Semeonis and Hugo Illuminator “inflamed with seraphic ardor” left Ireland to go on a pilgrimage to the Holy Land, having attended the provincial chapter in Clonmel in October the previous year. 1They sailed across the Irish Sea, and travelled via London, “the most famous and wealthy city under the sun” to Canterbury, where they venerated the relics of Thomas Becket. In France having made their way through Amiens and Paris, they travelled down the (...)
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  46. Mary Edith (1951). Jeanne d'Arc by Lucien Fabre. Franciscan Studies 11 (1):104-107.
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  47. Mary Edith (1951). Jeanne d'Arc by Lucien Fabre. Franciscan Studies 11 (1):104-107.
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  48. The Editors (1954). The Allocution of Pope Pius XII on the Fourth Centenary of the Gregorianum. Franciscan Studies 14 (2):204-209.
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  49. 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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  50. 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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