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Monotheism
  1. Dennis Bielfeldt (2001). Can Western Monotheism Avoid Substance Dualism? Zygon 36 (1):153-177.
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  2. James Blachowicz (2002). Monotheism and the Spirituality of Reason. Zygon 37 (2):511-530.
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  3. H. Brunkhorst (2009). The Transformation of Solidarity and the Enduring Impact of Monotheism: Five Remarks. Philosophy and Social Criticism 35 (1-2):93-103.
    This article evaluates two opposing approaches to the Western transition from a monotheistic and metaphysically grounded religious dispensation to secularized modern political theory. Where some philosophers emphasize the independence of modern political ideals, others argue that these ideals cannot remain theoretically coherent or practically effective once they are separated from the religious sources that have given rise to them. The theory of communicative action can bring together the insights of both independency and dependency theorists, thereby accounting for the public-political significance (...)
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  4. M. P. Christanand (1979). The Philosophy of Indian Monotheism. Macmillan.
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  5. Forrest Clingerman (2009). Review of Laurel C. Schneider, Beyond Monotheism: A Theology of Multiplicity. [REVIEW] Sophia 48 (4):501-503.
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  6. Carl W. Ernst (1995). Mystical Monotheism: A Study in Ancient Platonic Theology. Ancient Philosophy 15 (1):300-301.
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  7. Barbara Galli (1993). Rosenzweig Speaking of Meetings and Monotheism in Biblical Anthropomorphisms. Journal of Jewish Thought and Philosophy 2 (2):219-243.
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  8. Lenn Evan Goodman (1981). Monotheism: A Philosophic Inquiry Into the Foundations of Theology and Ethics. Allanheld, Osmun.
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  9. Percy Hartill (1952). The Unity of God: A Study in Christian Monotheism. Morehouse-Gorham.
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  10. Arthur F. Holmes (1990). Ethical Monotheism and the Whitehead Ethic. Faith and Philosophy 7 (3):281-290.
    Whitehead’s rejection of a coercive divine lawgiver is well known, but the underlying ethic which led him in that direction needs to be examined. Arguing that he is an ethical naturalist with an aesthetic theory of value, and an act utilitarian, I find that this gives priority to eros over agape, limits moral responsibility, and obscures the depth of moral evil.
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  11. Arthur F. Holmes (1984). Whitehead and Ethical Monotheism. Faith and Philosophy 1 (1):71-76.
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  12. Daniel Howard-Snyder (forthcoming). Review of William Hasker, Metaphysics and the Tri-Personal God. [REVIEW] Faith and Philosophy.
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  13. Jack Jones (1980). Freud's Moses and Monotheism Revisited. Ethics 90 (4):512-526.
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  14. Christopher Kelly (2002). Credo in Unum Deum P. Athanassiadi, M. Frede (Edd.): Pagan Monotheism in Late Antiquity . Pp. 211, 3 Pls, Maps. Oxford: Clarendon Press, 1999. Cased, £40. Isbn: 0-19-815252-. [REVIEW] The Classical Review 52 (01):135-.
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  15. Nathan Macdonald (2010). Response to Patrick Madigan, 'the Curse of Monotheism'. Heythrop Journal 51 (6):1075-1077.
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  16. Patrick Madigan (2009). The Only True God: Early Christian Monotheism in its Jewish Context. By James F. McGrath. Heythrop Journal 50 (6):1035-1036.
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  17. Patrick Madigan (2009). The 'Curse' of Monotheism; or the Search for a Logical Justification to Support It, Given the Heavy Social and Psychological Price We Pay for Retaining It. Heythrop Journal 50 (6):1003-1005.
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  18. Thomas H. McCall (2010). Which Trinity? Whose Monotheism?: Philosophical and Systematic Theologians on the Metaphysics of Trinitarian Theology. W.B. Eerdmans Pub. Co..
    Which Trinity? : the doctrine of the Trinity -- In contemporary philosophical theology -- Whose monotheism? : Jesus and his Abba -- Doctrine and analysis -- "Whoever raised Jesus from the dead" : Robert Jenson on the identity of the Triune God -- Moltmann's perichoresis : either too much or not enough -- "Eternal functional subordination" : considering a recent evangelical proposal -- Holy love and divine aseity in the theology of John Zizioulas -- Moving forward : theses on the (...)
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  19. Jean-Luc Nancy (2007). Atheism and Monotheism. In Santiago Zabala (ed.), Weakening Philosophy: Essays in Honour of Gianni Vattimo. Mcgill-Queen's University Press.
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  20. N. M. L. Nathan (2006). Jewish Monotheism and the Christian God. Religious Studies 42 (1):75-85.
    Some Christians combine a doctrine about Christ which implies that there is more than one divine self with the doctrine that God revealed to the Jews a monotheism according to which there is just one divine self. I suggest that it is less costly for such Christians to achieve consistency by abandoning the second of these doctrines than to achieve it by abandoning the first.
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  21. H. Richard Niebuhr (1960). Radical Monotheism and Western Civilization. Lincoln, University of Nebraska.
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  22. Takashi Ōnuki (ed.) (2006). Isshinkyō to Wa Nani Ka: Kōkyō Tetsugaku Kara No Toi. Tōkyō Daigaku Shuppankai.
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  23. B. J. Lietaert Peerbolte (2008). Jewish Monotheism and Christian Origins. In van der Horst, Pieter Willem, Alberdina Houtman, Albert de Jong, van de Weg & Magdalena Wilhelmina Misset (eds.), Empsychoi Logoi--Religious Innovations in Antiquity: Studies in Honour of Pieter Willem van der Horst. Brill.
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  24. 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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  25. Peter Schmiedgen (2005). Polytheism, Monotheism and Public Space: Between Levinas and Arendt. Critical Horizons 6 (1):225-237.
    In this paper I argue that the Levinasian opposition between the violence of the production of identity and self-presence and its undermining in a charitable disburdening of the self for the sake of the monotheistic ethical other, is unable to provide all the resources required for a politically motivated critique of the present. As a critique of Levinas' almost Manichean opposition between identity and difference, I argue, by appealing to the Arendtian model of public space, that Levinas underestimates our capacity (...)
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  26. Dennis Schulting, Review of The Cambridge Companion to the Trinity. [REVIEW]
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  27. A. Serandour (2005). On the Appearance of a Monotheism in the Religion of Israel (3rd Century BC or Later?). Diogenes 52 (1):33-45.
    Monotheism: the word indicates a system of thought that proceeds from a recognition of the divinity of a single god to the exclusion of all other. This exclusivity distinguishes monotheism from henotheism or monolatry and explains why monotheism is a question of belief, unlike traditional eastern religions, among them the religion of the Old Testament. The paper shows that monotheism is in fact absent from the Hebrew Bible by examining in particular the Creation stories and the vocabulary of divine oneness. (...)
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  28. William Wainwright, Monotheism. Stanford Encyclopedia of Philosophy.
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  29. Keith Yandell (1999). God and Other Agents In Hindu Monotheism. Faith and Philosophy 16 (4):544-561.
    Having shown that Ramanuja and Madhva are indeed monotheists, I argue that (i) they differ concerning the relationship between God, the original Agent, and human agents created by God; (ii) that this difference involves in Madhva’s case there being only one agent and in Ramanuja’s case both God and created persons being agents, and (iii) since both positions require that created persons be agents, Madhva’s perspective is inconsistent and Ramanuja’s is not.
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  30. Linda Zagzebski (1989). Christian Monotheism. Faith and Philosophy 6 (1):3-18.
    In this paper I present an argument that there can be no more than one God in a way which allows me to give the doctrine ofthe Trinity logical priority over the attributes traditionally used in arguments for God’s unicity. The argument that there is at most one God makes no assumptions about the particular attributes included in divinity. It uses only the Identity of Indiscemibles and a Principle of Plenitude. I then offer a theory on the relationship between individuals (...)
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Polytheism
  1. Edward Butler (2012). Essays on a Polytheistic Philosophy of Religion. Phaidra Editions.
    These essays lay the groundwork for a practice of philosophical inquiry adequate to polytheistic or "Pagan" religious traditions, including in particular the non-reductive hermeneutics of myth and the theory of the polycentric divine manifold. Includes the previously published articles "The Theological Interpretation of Myth" and "Polycentric Polytheism and the Philosophy of Religion", as well as the previously unpublished essays "Neoplatonism and Polytheism" and "A Theological Exegesis of the Iliad, Book One".
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  2. Edward P. Butler (2010). The Second Intelligible Triad and the Intelligible-Intellective Gods. Méthexis 23:137-157.
    Continuing the systematic henadological interpretation of Proclus' Platonic Theology begun in "The Intelligible Gods in the Platonic Theology of Proclus" (Methexis 21, 2008, pp. 131-143), the present article treats of the basic characteristics of intelligible-intellective (or noetico-noeric) multiplicity and its roots in henadic individuality. Intelligible-intellective multiplicity (the hypostasis of Life) is at once a universal organization of Being in its own right, and also transitional between the polycentric henadic manifold, in which each individual is immediately productive of absolute Being, and (...)
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  3. F. M. Cornford (1938). The "Polytheism" of Plato: An Apology. Mind 47 (187):321-330.
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  4. Charles Crittenden (1997). In Support of Paganism: Polytheism as Earth–Based Religion. Midwest Studies in Philosophy 21 (1):34-60.
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  5. Russell Ford (2004). Klossowski's Polytheism. Bulletin de la Société Américaine de Philosophie de Langue Française 14 (2):75-81.
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  6. R. Harwood (1999). Polytheism, Pantheism, and the Ontological Argument. Religious Studies 35 (4):477-491.
    I show that if the ontological argument is sound, it proves that a number of maximally great beings must exist. I show that maximal greatness does not imply uniqueness, that such beings can be omnipotent and yet not restrict each other's power, and that each must have its own separate stream of consciousness. I also show that attempts to unify the beings by unifying the streams of consciousness leads to a form of pantheism.
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  7. Pierre Klossowski (2004). Nietzsche, Polytheism and Parody. Bulletin de la Société Américaine de Philosophie de Langue Française 14 (2):82-119.
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  8. Brian Leftow (1988). Anselmian Polytheism. International Journal for Philosophy of Religion 23 (2):77 - 104.
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  9. Jon D. Mikalson (2007). Parker (R.) Polytheism and Society at Athens. Pp. Xxxii + 544, Ills, Maps. Oxford: Oxford University Press, 2005. Cased, £65. ISBN: 978-0-19-927483-. [REVIEW] The Classical Review 57 (01):147-.
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  10. Peter Schmiedgen (2005). Polytheism, Monotheism and Public Space: Between Levinas and Arendt. Critical Horizons 6 (1):225-237.
    In this paper I argue that the Levinasian opposition between the violence of the production of identity and self-presence and its undermining in a charitable disburdening of the self for the sake of the monotheistic ethical other, is unable to provide all the resources required for a politically motivated critique of the present. As a critique of Levinas' almost Manichean opposition between identity and difference, I argue, by appealing to the Arendtian model of public space, that Levinas underestimates our capacity (...)
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  11. Julia L. Shear (2007). History (R.) Parker Polytheism and Society at Athens. Oxford UP, 2005. Pp. Xxxii + 544, Illus. £65, 0199274835 (Hbk); £27.50, 0199216118 (Pbk). [REVIEW] Journal of Hellenic Studies 127:191-.
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  12. Eric Steinhart (2014). Your Digital Afterlives: Computational Theories of Life After Death. Palgrave.
    Our digital technologies have inspired new ways of thinking about old religious topics. Digitalists include computer scientists, transhumanists, singularitarians, and futurists. Digitalists have worked out novel and entirely naturalistic ways of thinking about bodies, minds, souls, universes, gods, and life after death. Your Digital Afterlives starts with three digitalist theories of life after death. It examines personality capture, body uploading, and promotion to higher levels of simulation. It then examines the idea that reality itself is ultimately a system of self-surpassing (...)
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  13. Eric Steinhart (2013). On the Plurality of Gods. Religious Studies 49 (3):289-312.
    Ordinal polytheism is motivated by the cosmological and design arguments. It is also motivated by Leibnizian–Lewisian modal realism. Just as there are many universes, so there are many gods. Gods are necessary concrete grounds of universes. The god-universe relation is one-to-one. Ordinal polytheism argues for a hierarchy of ranks of ever more perfect gods, one rank for every ordinal number. Since there are no maximally perfect gods, ordinal polytheism avoids many of the familiar problems of monotheism. It links theology with (...)
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  14. Eric Steinhart (2012). On the Number of Gods. International Journal for Philosophy of Religion 72 (2):75-83.
    A god is a cosmic designer-creator. Atheism says the number of gods is 0. But it is hard to defeat the minimal thesis that some possible universe is actualized by some possible god. Monotheists say the number of gods is 1. Yet no degree of perfection can be coherently assigned to any unique god. Lewis says the number of gods is at least the second beth number. Yet polytheists cannot defend an arbitrary plural number of gods. An alternative is that, (...)
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  15. A. E. Taylor (1938). The "Polytheism" of Plato: An Apologia. Mind 47 (186):180-199.
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  16. Edward Wierenga (2004). Trinity and Polytheism. Faith and Philosophy 21 (3):281-294.
    This paper develops an interpretation of the doctrine of the Trinity, drawn from Augustine and the Athanasian Creed. Such a doctrine includes divinity claims (the persons are divine), diversity claims (the persons are distinct), and a uniqueness claim (there is only one God). I propose and defend an interpretation of these theses according to which they are neither logically incompatible nor do they do entail that there are three (or four) gods.
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Pantheism
  1. István Aranyosi (2013). God, Mind, and Logical Space. Palgrave Macmillan.
    In God, Mind and Logical Space István Aranyosi takes the reader on a journey for the mind by revisiting the fundamental questions and the everlasting debates in philosophy of religion, ontology, and the philosophy of mind. The first part deals with issues in ontology, and the author puts forward a radical view according to which all thinkable objects and states of affairs have an equal claim to existence in a way that renders existence a relative notion. In the second part (...)
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  2. Dirk Baltzly (2003). Stoic Pantheism. Sophia 42 (2):3-33.
    This essay argues the Stoics are rightly regarded as pantheists. Their view differs from many forms of pantheism by accepting the notion of a personal god who exercises divine providence. Moreover, Stoic pantheism is utterly inimical to a deep ecology ethic. I argue that these features are nonetheless consistent with the claim that they are pantheists. The essay also considers the arguments offered by the Stoics. They thought that their pantheistic conclusion was an extension of the best science of their (...)
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  3. Dirk Baltzly (2003). Stoic Pantheism. Sophia 42 (2):3-33.
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  4. Susanne Bobzien (2005). Early Stoic Determinism. Revue de Métaphysique et de Morale 4 (4):489-516.
    ABSTRACT: Although from the 2nd century BC to the 3rd AD the problems of determinism were discussed almost exclusively under the heading of fate, early Stoic determinism, as introduced by Zeno and elaborated by Chrysippus, was developed largely in Stoic writings on physics, independently of any specific "theory of fate ". Stoic determinism was firmly grounded in Stoic cosmology, and the Stoic notions of causes, as corporeal and responsible for both sustenance and change, and of effects as incorporeal and as (...)
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