59 found
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  1. 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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  2.  13
    Jerome Gellman (2015). On a New Logical Problem of Evil. Faith and Philosophy 32 (4):439-452.
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  3. Jerome Gellman (2000). Prospects for a Sound Stage 3 of Cosmological Arguments. Religious Studies 36 (2):195-201.
    Recently, "Religious Studies" published an article by Richard Gale and Alexander Pruss, arguing that there exists a necessary being who is a creator of the world. Building on their argument, I argue that, assuming that there is exactly one creator, that creator is essentially omnipotent.
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  4. Jerome I. Gellman (2003). Abraham! Abraham! Kierkegaard and the Hasidim on the Binding of Isaac. Monograph Collection (Matt - Pseudo).
     
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  5.  10
    Jerome Gellman (2014). Plantinga-Warrant and Reliabilist Warrant. Principia: An International Journal of Epistemology 18 (2):291.
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  6.  48
    Jerome Gellman (1993). Religious Diversity and the Epistemic Justification of Religious Belief. Faith and Philosophy 10 (3):345-364.
    There exists a diversity of "evidence-free" religions, contradicting one an- other. There will be an epistemic problem for a religious devotee either because evidence-free belief is in general not epistemically justified in the face of diversity, or because of a special problem in the religious case. I argue that in general evidence-free belief is epistemically justified in the face of diversity. Then I argue that recent arguments of Wykstra and Basinger fail to show that there is a special problem in (...)
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  7.  54
    Jerome I. Gellman (1997). In Defense of Petitionary Prayer. Midwest Studies in Philosophy 21 (1):83-97.
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  8. Jerome I. Gellman (1997). Todd C. Moody, Does God Exist? Reviewed By. Philosophy in Review 17 (4):269-270.
     
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  9.  32
    Jerome I. Gellman (1998). Epistemic Peer Conflict and Religious Belief. Faith and Philosophy 15 (2):229-235.
    David Basinger has defended his position on the epistemology of religious diversity against a critique I wrote of it in this journal. Basinger endorses the principle that in the face of pervasive epistemic peer conflict a person has a prima facie duty to try to adjudicate the conflict. He defends this position against my claim that religious belief can be non-culpably “rock bottom” and thus escape “Basinger’s Rule.” Here I show why Basinger’s defense against my critique is not satisfactory, and (...)
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  10.  51
    Jerome I. Gellman (1974). Inductive Evidence for Other Minds. Philosophical Studies 25 (July):323-336.
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  11.  31
    Jerome Gellman (2008). Critical Study of Richard Dawkins, The God Delusion. Philo 11 (2):193-202.
    I examine the two main arguments that Richard Dawkins offers in The God Delusion to convince believers that God does not exist. Dawkins’ arguments, as stated, are not successful. Neither do sympathetic extensive reformulations have what it takes to require a believer to admit that God probably does not exist. I further argue against Dawkins’ assuming that belief in God, if legitimate, can be only a scientific hypothesis.
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  12.  2
    Jerome Gellman (1998). On a Sociological Challenge to the Veridicality of Religious Experience. Religious Studies 34 (3):235-251.
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  13.  26
    Jerome I. Gellman (1992). A New Look at the Problem of Evil. Faith and Philosophy 9 (2):210-216.
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  14.  4
    Jerome I. Gellman (1997). Experience of God an the Rationality of Theistic Belief. Cornell Up.
    Introduction i This work is a sustained argument for the rationality of belief in God based on the evidence that across various religions down through history people seem to have experienced God.1 If we conf1ne ourselves to rationality ...
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  15.  16
    Jerome I. Gellman (1989). The Limits of Maximal Power. Philosophical Studies 55 (3):329 - 336.
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  16.  17
    Jerome Gellman (1981). Theological Realism. International Journal for Philosophy of Religion 12 (1):17 - 27.
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  17.  21
    Jerome Gellman (1977). Omnipotence and Impeccability. New Scholasticism 51 (1):21-37.
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  18.  32
    Jerome Gellman, Mysticism. Stanford Encyclopedia of Philosophy.
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  19.  19
    Jerome Gellman (1984). The Philosophical Hassagot of Rabad on Maimonides' Mishneh Torah. New Scholasticism 58 (2):145-169.
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  20.  8
    Jerome Gellman (2011). The Cambridge History of Jewish Philosophy, From Antiquity Through the Seventeenth Century. Faith and Philosophy 28 (3):354-359.
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  21.  29
    Jerome Gellman (1998). On a Sociological Challenge to the Veridicality of Religious Experience. Religious Studies 34 (3):235-251.
    This paper replies to Evan Fales' sociological explanation of mystical experience in two articles in "Religious Studies" vol. 32 (143-63 and 297-313). In these papers Fales applies the ideas of I. M. Lewis on spirit possession to show how mystical experiences can be accounted for as vehicles for the acquisition of political power and social control. The rebuttal of Fales contains three main elements: (a) the presentation of specific examples of theistic mystical experience from Christianity and Judaism which provide counter-examples (...)
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  22.  4
    J. Gellman (1977). Book Reviews. [REVIEW] Philosophia 7 (1):161-166.
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  23.  12
    Jerome Gellman (2010). A New Gettier-Type Refutation of Nozick´s Analysis of Knowledge. Principia 8 (2):279-283.
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  24.  7
    Jerome Gellman (1975). The Paradox of Omnipotence, and Perfection. Sophia 14 (3):31-39.
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  25.  8
    Jerome I. Gellman (1993). Naming, and Naming God. Religious Studies 29 (2):193 - 216.
    In what follows I wish to make a contribution to the clarification of the logic of the name . I will do so in two stages. In the first stage I will be investigating the meaning of names in general, and how names refer. In the second stage I will attempt to apply the findings of the first stage to the name , in light of the way that name functions in religious discourse.
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  26.  14
    Jerome Gellman (2006). Beyond Belief. Faith and Philosophy 23 (3):299-313.
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  27.  13
    Jerome Gellman (2002). Religious Experience, Justification and History. Faith and Philosophy 19 (3):379-385.
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  28.  2
    Jerome I. Gellman (1993). Naming, and Naming God: JEROME I. GELLMAN. Religious Studies 29 (2):193-216.
    In what follows I wish to make a contribution to the clarification of the logic of the name ‘God’. I will do so in two stages. In the first stage I will be investigating the meaning of names in general, and how names refer. In the second stage I will attempt to apply the findings of the first stage to the name ‘God’, in light of the way that name functions in religious discourse.
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  29.  20
    Jerome I. Gellman (1995). The Name of God. Noûs 29 (4):536-543.
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  30.  19
    Zeno Vendler, M. Glouberman, Gary Jason, George N. Schlesinger, Roberto Torretti, Bowman L. Clarke, Richard T. De George, Avner Cohen, Tecla Mazzarese, A. Modal Logician & J. Gellman (1987). Book Reviews. [REVIEW] Philosophia 17 (2):211-216.
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  31.  12
    Jerome Gellman (2007). Credulity and Experience of God. Philo 10 (2):114-124.
    In this paper I argue that Richard Swinburne fails to adequately support his Principle of Credulity in favor of the validity of alleged experiences of God. I then formulate an alternative, analogical argument for the validity of alleged experiences of God from the validity of sense-perceptual experiences, and defend it against objections of Gale and Fales. But then I argue against trying to establish the validity of alleged experiences of God by analogy.
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  32. Jerome Gellman (2011). I Called to God From a Narrow Place a Wide Future for Philosophy of Religion. European Journal for Philosophy of Religion 3 (1):43 - 66.
    I urge philosophers of religion to investigate far more vigorously than they have until now the acceptability of varied components of the world religions and their epistemological underpinnings. By evaluating "acceptability" I mean evaluation of truth, morality, spiritual efficacy and human flourishing, in fact, any value religious devotees might think significant to their religious lives. Secondly, I urge that philosophers of religion give more attention to what scholars have called the "esoteric" level of world religions, including components of strong ineffability, (...)
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  33.  16
    Jerome I. Gellman (1977). The Meta-Philosophy of Religious Language. Noûs 11 (2):151-161.
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  34.  5
    Jerome Gellman (2012). And the Jewish God. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), The Routledge Companion to Theism. Routledge 38.
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  35.  11
    Jerome I. Gellman (1985). Religion as Language. Religious Studies 21 (2):159 - 168.
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  36. Jerome I. Gellman (1996). Jeff Jordan and Daniel Howards-Snyder, Eds., Faith, Freedom, and Rationality, Philosophy of Religion Today Reviewed By. Philosophy in Review 16 (5):355-357.
     
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  37.  13
    Jerome I. Gellman (1969). Suter on Russell on Meinong. Philosophy and Phenomenological Research 29 (3):441-445.
  38.  10
    Jerome I. Gellman (1994). Experiencing God's Infinity. American Philosophical Quarterly 31 (1):53 - 61.
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  39.  10
    Jerome Gellman (2006). Hasidic Mysticism as an Activism. Religious Studies 42 (3):343-349.
    In her important work, Hasidism as Mysticism: Quietistic Elements in Eighteenth Century Hasidic Thought, the late Rivkah Schatz-Uffenheimer depicted early eighteenth-century Hasidism as a movement with pronounced ‘quietist tendencies’. In this paper I raise several difficulties with this thesis. These follow from social-activist features of early Hasidism as well as from a selection from the writings of leading early Hasidic masters. I conclude that a major stream of thought in early Hasidim was not quietist in tendency. Finally, I compare the (...)
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  40.  3
    J. Gellman (2010). The Re-Enchantment of the World: Art Versus Religion, by Gordon Graham. Mind 118 (472):1135-1138.
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  41.  10
    Jerome Gellman (1982). God and Theoretical Entities: Their Cognitive Status. [REVIEW] International Journal for Philosophy of Religion 13 (3):131 - 141.
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  42.  1
    Jerome I. Gellman (1985). Religious Language: JEROME I. GELLMAN. Religious Studies 21 (2):159-168.
    When are sentences A and B the same belief? Following Quine, observation sentences A and B are the same belief when they share the same stimulus–meaning, similar patterns of assent and dissent by subjects when the sentences are queried in the presence of the same non–linguistic stimuli. As for non–observation sentences we note a suggestion of Karl Schick: apply linguistic stimuli in the form of utterances of the language, and map the connections between sentences in the language in terms of (...)
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  43.  2
    Jerome I. Gellman (1991). Maimonides'. Review of Metaphysics 45 (2):309-328.
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  44.  2
    Jerome I. Gellman (1990). Kierkegaard's Fear and Trembling. Man and World 23 (3):295-304.
  45.  5
    Jerome Gellman (1978). The Religious Option Is a Genuine Option. Religious Studies 14 (4):505 - 514.
    In ‘The Will to Believe’, the religious hypothesis for William James says, first, ‘that the best things are the more eternal things’, and second, ‘that we are better off now if we believe her first affirmation to be true’ He later qualifies the first affirmation: ‘The more perfect and more eternal aspect of the universe is represented in our religions as having personal form’.
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  46.  4
    Jerome I. Gellman (1991). Maimonides' "Ravings". Review of Metaphysics 45 (2):309 - 328.
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  47.  1
    Jerome-I. Gellman (1969). Suter on Russell on Meinong. Philosophy and Phenomenological Research 29:441-445.
    THE AUTHOR REPLIES TO RONALD SUTER'S "RUSSELL'S\n'REFUTATION' OF MEINONG IN 'ON DENOTING'," "PHILOSOPHY AND\nPHENOMENOLOGICAL RESEARCH," JUNE, 1967. SUTER'S\nINTERPRETATION OF ONE OF RUSSELL'S ARGUMENTS IS CRITICIZED\nON EXEGETICAL GROUNDS, AND HIS DEFENSE OF ANOTHER ARGUMENT\nIS REBUTTED ON LOGICAL GROUNDS. MEINONG'S THESIS IS\nPRESENTED AS THE THESIS THAT ALL STATEMENTS OF A CERTAIN\nFORM ARE TRUE. IT IS ARGUED THAT ALL OF RUSSELL'S ARGUMENTS\nARE ATTEMPTS TO POSE COUNTER-EXAMPLES TO THIS SINGLE VIEW.\nMEINONG IS DEFENDED AGAINST RUSSELL'S COUNTER-EXAMPLES.
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  48. Jerome I. Gellman (1997). Timothy A. Robinson, Ed., God Reviewed By. Philosophy in Review 17 (3):208-209.
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  49.  3
    Jerome Gellman (2004). Review of Daniel F. Frank (Ed.), Oliver Leaman (Ed.), The Cambridge Companion to Medieval Jewish Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2004 (6).
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  50. Jerome Gellman (2009). Jean Paul Sartre: The Mystical Atheist. European Journal for Philosophy of Religion 1 (2):127 - 137.
    Within Jean Paul Sartre’s atheistic program, he objected to Christian mysticism as a delusory desire for substantive being. I suggest that a Christian mystic might reply to Sartre’s attack by claiming that Sartre indeed grasps something right about the human condition but falls short of fully understanding what he grasps. Then I argue that the true basis of Sartre’s atheism is neither philosophical nor existentialist, but rather mystical. Sartre had an early mystical atheistic intuition that later developed into atheistic mystical (...)
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