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  1. Gordon D. Kaufman (forthcoming). God and Emptiness: An Experimental Essay. Buddhist-Christian Studies.
     
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  2.  17
    Gordon D. Kaufman (2007). A Religious Interpretation of Emergence: Creativity as God. Zygon 42 (4):915-928.
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  3.  9
    Gordon D. Kaufman (2005). Techno-Secularism and "Revealed Religion": Some Problems with Caiazza's Analysis. Zygon 40 (2):323-334.
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  4.  11
    Gordon D. Kaufman (2003). The Theological Structure of Christian Faith and the Feasibility of a Global Ecological Ethic. Zygon 38 (1):147-161.
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  5. Gordon D. Kaufman (1972). God the Problem. Cambridge, Mass.,Harvard University Press.
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  6.  12
    Gordon D. Kaufman (2001). Re-Conceiving God and Humanity in Light of Today's Evolutionary-Ecological Consciousness. Zygon 36 (2):335-348.
  7.  18
    Gordon D. Kaufman (2003). Biohistorical Naturalism and The Symbol "God". Zygon 38 (1):95-100.
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  8.  13
    Gordon D. Kaufman (2000). Ecological Consciousness and the Symbol "God". Buddhist-Christian Studies 20 (1):3-22.
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  9.  10
    Gordon D. Kaufman (1981). The Sufficiency of Hope. International Studies in Philosophy 13 (2):108-109.
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  10.  13
    Gordon D. Kaufman (1992). Nature, History, and God: Toward an Integrated Conceptualization. Zygon 27 (4):379-401.
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  11.  2
    Gordon D. Kaufman (2001). My Life and My Theological Reflection: Two Central Themes. American Journal of Theology and Philosophy 22 (1):3 - 32.
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  12.  5
    Gordon D. Kaufman (1957). History and Mysticism. Review of Metaphysics 10 (4):675 - 689.
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  13.  14
    Gordon D. Kaufman, Rita M. Gross, Terry C. Muck & Subjects: (1999). Jesus Christ Through Buddhist Eyes. Buddhist-Christian Studies 19 (1):43-47.
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  14.  14
    Gordon D. Kaufman (1989). “Evidentialism”. Faith and Philosophy 6 (1):35-46.
    Current discussions of “evidentialism” seem to presuppose essentially traditional theistic conceptions and formulations. For many theologians. however, these have become problematic because of (a) the rise of a new consciousness of the significance of religiouspluralism; (b) the emergence of theories about the ways in which our symbolic frames of orientation shape all our experiencing and thinking; (c) a growing awareness that significant responsibility for some of the major evils of the twentieth century must be laid to ourreligious traditions. Since recent (...)
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  15. Gordon D. Kaufman (1960). Relativism, Knowledge, and Faith. [Chicago]University of Chicago Press.
     
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  16.  12
    Gordon D. Kaufman (1995). The Minimalist Vision of Transcendence. International Studies in Philosophy 27 (4):142-143.
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  17.  5
    Gordon D. Kaufman (1971). What Shall We Do with the Bible? Interpretation 25 (1):95-112.
    Insofar as the knowledge of God is historical in kind, we are dependent directly upon the Bible as the record of that history in which he became known.
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  18.  4
    Gordon D. Kaufman (forthcoming). Response to Sulak Sivaraksa's Paper. Buddhist-Christian Studies.
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  19.  7
    Gordon D. Kaufman (1987). American Religious Empiricism. Process Studies 16 (2):146-149.
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  20.  13
    Gordon D. Kaufman (2007). Special Topic: Confucian and Christian Conceptions of Creativity. Dao: A Journal of Comparative Philosophy 6 (2):105-113.
    In this article the concept of God as creativity (rather than as the Creator ) is explored. Though creativity is a profound mystery to us humans, it is a plausible concept today because of its interconnectedness with the belief that our cosmos is evolutionary: new orders of reality come into being in the course of time. Three modalities of creativity are explored here: the initial coming into being of the universe (the Big Bang); the creativity manifest in evolutionary processes; the (...)
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  21.  1
    Gordon D. Kaufman (2000). Welcome to Project MUSE. Buddhist-Christian Studies 20:3-22.
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  22.  2
    Gordon D. Kaufman (2000). Response to William Dean. American Journal of Theology and Philosophy 21 (1):73 - 77.
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  23.  2
    Gordon D. Kaufman (2008). Response to Critics. American Journal of Theology and Philosophy 29 (1):76 - 117.
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  24.  1
    Gordon D. Kaufman (2008). Mystery and God: Living Within the Boundaries of Human Knowledge. In Paul David Numrich (ed.), The Boundaries of Knowledge in Buddhism, Christianity, and Science. Vandenhoeck & Ruprecht 15--129.
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  25.  5
    Gordon D. Kaufman (1958). Philosophy of Religion: Subjective or Objective. Journal of Philosophy 55 (2):57-70.
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  26. Gordon D. Kaufman (1981). Constructing the Concept of God. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 23 (1):29-56.
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  27. Gordon D. Kaufman (2005). Fortieth Anniversary Symposium: Science, Religion, and Secularity in a Technological Society: Techno-Secularism and Revealed Religion: Some Problems with Caiazza's Analysis. Zygon 40 (2):323-333.
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  28. Gordon D. Kaufman (forthcoming). ""Some Buddhist Metaphysical Presuppositions: A Response to Ryusei Takeda's Paper," Pure Land Buddhist View of" Duḥkha"". Buddhist-Christian Studies.
     
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  29. Gordon D. Kaufman (1961). The Context of Decision. New York, Abingdon Press.
     
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  30. Gordon D. Kaufman (forthcoming). The Historicity of Religions and the Importance of Religious Dialogue. Buddhist-Christian Studies.
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  31. Gordon D. Kaufman (1997). The Problem of Relativism and the Possibility of Metaphysics a Constructive Development of Certain Ideas in R.G. Collingwood, Wilhelm Dilthey and Paul Tillich. Umi Dissertation Services.
     
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  32. James F. Moore, Norbert M. Samuelson, Varadaraja V. Raman, Gordon D. Kaufman, Gayle E. Woloschak, Barbara Ann Strassberg & Philip Hefner (2003). A Symposium—Global Ethics on Hiv/Aids: Perspectives From the Religions and the Sciences. Zygon 38 (1-2):202.
     
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  33. Barbara A. Strassberg, Gordon D. Kaufman, Norbert M. Samuelson, Llufs Oviedo, John F. Haught, Ursula Goodenough Reductionism, Chance Holism, James F. Moore & Mind Interreligious Dialogue as an Evolutionary (forthcoming). Science Looks at Spirituality. Zygon.
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