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J. Kellenberger [39]James Kellenberger [15]
  1. James Kellenberger (forthcoming). Moral Dilemmas and Relationships. Public Affairs Quarterly.
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  2. James Kellenberger (2010). Humility. American Philosophical Quarterly 47 (4):321-336.
    Humility has not always been regarded as a virtue. Aristotle, if he recognized it at all, seems to have regarded it as a vice, a deficiency in regard to magnanimity. In the popular culture of the twenty-first century, while courage is held in high moral esteem, the regard given to humility is more questionable. Humility, however, is not universally dismissed as a virtue. Many see it as having moral value. In fact, a number of contemporary philosophers are relatively clear that (...)
     
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  3. James Kellenberger (2010). Review of Peter Harrison (Ed.), The Cambridge Companion to Science and Religion. [REVIEW] Notre Dame Philosophical Reviews 2010 (12).
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  4. J. Kellenberger (2008). Moral Relativism: A Dialogue. Rowman & Littlefield Publishers.
    One in the series New Dialogues in Philosophy, edited by Dale Jacquette, J. Kellenberger brings together a group of hypothetical individuals from different backgrounds with real philosophical views to discuss their ideas on morality and ...
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  5. J. Kellenberger (2007). John Cottingham The Spiritual Dimension: Religion, Philosophy and Human Value. (Cambridge: Cambridge University Press, 2005). Pp. Xii+186. £40.00; $70.00 (Hbk); £14.99; $24.99 (Pbk). ISBN 0 521 84377 4 (Hbk); 0 521 60497 4 (Pbk). [REVIEW] Religious Studies 43 (1):103-107.
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  6. James Kellenberger (2005). God's Goodness and God's Evil. Religious Studies 41 (1):23-37.
    Starting with Job's reaction to evil, I identify three elements of Job-like belief. They are: (1) the recognition of evil in the world; (2) the conviction that God and God's creation are good; and (3) the sense of beholding God's goodness in the world. The interconnection of these three elements is examined along with a possible way of understanding Job-like believers beholding and becoming experientially aware of God's goodness. It is brought out why, given that they are as they understand (...)
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  7. J. Kellenberger (2002). ‘Seeing-As' in Religion: Discovery and Community. Religious Studies 38 (1):101-108.
    ‘Seeing-as’, or aspect seeing, is generally recognized as having significance for religion, especially so since Wittgenstein. Two questions arise regarding religiously seeing the world as God's creation: have the religious seen the world aright, and does the world religiously require a community that uses religious concepts? I argue that a particular strain of religious tradition provides us with a way to understand the issue of discovery, and that a traditional understanding of the power of God requires that a religious seeing (...)
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  8. James Kellenberger (2001). Moral Relativism, Moral Diversity, and Human Relationships. Penn State University Press.
     
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  9. James Kellenberger (1999). The Fool of the Psalms and Religious Epistemology. International Journal for Philosophy of Religion 45 (2):99-113.
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  10. J. Kellenberger (1998). Habib C. Malik, Receiving Soeren Kierkegaard: The Early Impact and Thought. Journal of the History of Philosophy 36:637-638.
     
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  11. James Kellenberger (1998). Receiving Søren Kierkegaard: The Early Impact and Transmission of His Thought (Review). Journal of the History of Philosophy 36 (4):637-639.
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  12. J. Kellenberger (1997). Kierkegaard and Nietzsche Faith and Eternal Acceptance. Monograph Collection (Matt - Pseudo).
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  13. J. Kellenberger (1997). Religious Experience and Religious Belief. Faith and Philosophy 14 (1):116-119.
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  14. James Kellenberger (1995). Relationship Morality. Penn State University Press.
     
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  15. James Kellenberger (1995). Wittgenstein. Philosophical Review 104 (4):594-597.
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  16. James Kellenberger (ed.) (1993). Inter-Religious Models and Criteria. St. Martin's and Macmillan.
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  17. J. Kellenberger (1990). Faith After Foundationalism. Faith and Philosophy 7 (3):351-356.
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  18. J. Kellenberger (1990). Wittgenstein's Gift to Contemporary Analytic Philosophy of Religion. International Journal for Philosophy of Religion 28 (3):147 - 172.
  19. James Kellenberger (1989). God-Relationships with and Without God. St. Martin's Press.
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  20. Jack S. Boozer, Gerhard Böwering, Stephen N. Dunning, Richard E. Palmer, Haim Gordon, J. Kellenberger, Jerald Wallulis, G. Graham White, Thomas O. Buford, C. Stephan Evans & M. Jamie Ferreira (1988). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 23 (1):43-63.
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  21. J. Kellenberger (1988). Philosophy and Miracle - the Contemporary Debate - Basinger,D, Basinger,R. International Journal for Philosophy of Religion 23 (1):51-52.
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  22. J. Kellenberger (1987). A Defense of Pacifism. Faith and Philosophy 4 (2):129-148.
    In this article, after providing a preliminary characterization of pacifism, the author first argues that pacifism sensibly articulates with the concepts of force and rights and then critically discusses the just war position, the correctness of which would entail the wrongnessof pacifism in a strong construction. The author goes on to argue that a primary moral obligation of justice is sufficient to make it wrong to resort to war and that, moreover, utilitarian ethics, deontological ethics, and the religious ethics of (...)
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  23. J. Kellenberger (1985). The Slippery Slope of Religious Relativism. Religious Studies 21 (1):39 - 52.
    Among the questions facing the religious there is one that is becoming particularly pressing in our contemporary world of mingled cultures. Expressed as religious people sometimes put it to themselves, it is: How does my religion relate to other religions? There are two very different answers abroad. One is: mine is true and all others, to the extent that they depart from mine, are false and are to be rejected. The other is: mine is valid-for-me, and those of others are (...)
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  24. James Kellenberger (1985). The Cognitivity of Religion Three Perspectives. Monograph Collection (Matt - Pseudo).
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  25. J. Kellenberger (1984). Kierkegaard, Indirect Communication, and Religious Truth. International Journal for Philosophy of Religion 16 (2):153 - 160.
  26. J. Kellenberger (1981). Belief in God and Belief in the Devil. Sophia 20 (3):3-15.
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  27. J. Kellenberger (1981). Donald Evans, Faith, Authenticity and Morality Reviewed By. Philosophy in Review 1 (1):6-9.
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  28. J. Kellenberger (1981). Donald Evans, Faith, Authenticity and Morality. [REVIEW] Philosophy in Review 1:6-9.
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  29. J. Kellenberger (1981). Three Models of Faith. International Journal for Philosophy of Religion 12 (4):217 - 233.
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  30. J. Kellenberger (1980). Religious Faith and Prometheus. Philosophy 55 (214):497 - 507.
    Recent philosophy of religion, particularly neo-Wittgensteinian philosophy of religion, has reminded philosophers that there is more to religion than belief and, indeed, that there is more to religious belief than mere belief. D. Z. Phillips is among those who have made a contribution here. He has emphasized how religious belief is very different from the kind of belief that amounts to holding a hypothesis, even a God-hypothesis. However, perhaps because of his non-cognitivist tendencies, Phillips, unlike Kierkegaard to whom he often (...)
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  31. J. Kellenberger (1980). Faith and Emotion. Sophia 19 (3):31-43.
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  32. J. Kellenberger (1980). The Death of God and the Death of Persons. Religious Studies 16 (3):263 - 282.
    ‘God is dead’ can mean many things. It can mean that the way God has been thought of is no longer adequate, or that there is no God and never has been, or that human consciousness of God has receded. 1 Our concern in what follows begins with ‘the death of God’ in this last sense, in the specific sense of the death of an awareness of God or of an affective consciousness of God. Or rather, this is where half (...)
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  33. J. Kellenberger (1979). Absolute Belief. Philosophical Investigations 2 (4):1-11.
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  34. J. Kellenberger (1979). Ethical Relativism. Journal of Value Inquiry 13 (1):1-20.
    Two forms of ethical relativism are examined: a societal form (ser) and an individual form (ier). The thesis of ier is elaborated, What seems to be the strongest argument for it is analysed, And a number of implications of ier are made explicit. The same three things are then done for ser. The strongest argument for ser reasons from descriptive relativism to ser. It is usually recognized that such premises do not establish such a conclusion. But, In addition, It is (...)
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  35. J. Kellenberger (1979). Miracles. International Journal for Philosophy of Religion 10 (3):145 - 162.
    THREE CONCEPTS OF MIRACLE ARE EXAMINED: INTERVENTION MIRACLE, CONTINGENCY MIRACLE, AND NATURAL MIRACLE. IT IS ARGUED THAT EACH CONCEPT OF MIRACLE IS COHERENT. REGARDING THE FAMILIAR CONCEPT OF INTERVENTION MIRACLE, IT IS ARGUED THAT PROBLEMS RELATING TO GOD’S INTERVENING IN THE COURSE OF NATURE, RAISED BY HUME AND OTHERS, CAN BE OVERCOME. THEN IT IS SHOWN THAT IN ANY CASE THERE ARE TWO OTHER COHERENT CONCEPTS OF MIRACLE--CONTINGENCY AND NATURAL MIRACLES--EACH OF WHICH BY ITSELF GIVES US SOME GRASP OF HOW (...)
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  36. J. Kellenberger (1979). The Ineffabilities of Mysticism. American Philosophical Quarterly 16 (4):307 - 315.
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  37. J. Kellenberger (1978). ESSAYS ON KIERKEGAARD & WITTGENSTEIN Edited by Richard H. Bell and Ronald E. Hustwit, The College of Wooster, Wooster, Ohio, 1978. Philosophical Investigations 1 (4):64-66.
  38. J. Kellenberger (1978). Mysticism and Drugs. Religious Studies 14 (2):175 - 191.
    In recent years the issue of whether mysticism can be induced by drugs has been pursued by both scholars of mystical literature and psychological researchers. R. C. Zaehner is perhaps the best known among the scholars of religious literature who have addressed the issues of drug-induced mysticism. While on the side of empirical psychology investigators such as Walter N. Pahnke, R. E. L. Masters, and Jean Houston have pursued some of the same issues using the techniques of laboratory experimentation. Zaehner, (...)
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  39. J. Kellenberger (1976). Problems of Faith. Canadian Journal of Philosophy 6 (3):417 - 442.
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  40. J. Kellenberger (1975). The Causes of Determinism. Philosophy 50 (194):445 - 454.
    If determinism is correct, then all that men do is in principle predictable. Further, all that they do is predictable in a certain way, namely on the basis of the causes of their actions, where those causes are sufficient for their actions. That is, according to determinism, the antecedents of human actions, their causes, are such that, given a knowledge of those antecedents, the actions that are their effects can be predicted with certainty because they cannot but occur.
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  41. J. Kellenberger (1974). God and Mystery. American Philosophical Quarterly 11 (2):93 - 102.
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  42. James Kellenberger (1972). Religious Discovery, Faith, and Knowledge. Englewood Cliffs, N.J.,Prentice-Hall.
     
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  43. James Kellenberger (1972). The Language-Game View of Religion and Religious Certainty. Canadian Journal of Philosophy 2 (2):255 - 275.
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  44. J. Kellenberger (1971). On There Being No Necessary and Sufficient Conditions for Knowledge. Mind 80 (320):599-602.
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  45. J. Kellenberger (1970). The Ontological Principle and God's Existence. Philosophy 45 (174):281 - 289.
    C entral to most religions are God and belief in God. But while this is so for nearly all religions, questions regarding the nature and existence of God have long been a welter for believer and nonbeliever alike. This is not purely a historical comment. Long enduring confusions about God's existence and nature persist and, it seems to me, have even deepened recently. Consider the spectrum of things contemporaneously said about God's existence.
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  46. J. Kellenberger (1970). Religious Discovery. Sophia 9 (2):22-33.
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  47. J. Kellenberger (1969). More on the Falsification Challenge. Religious Studies 5 (2):243 - 249.
    Flew's challenge to the religious believer asks him to specify what would count as a disproof for, e.g. ‘There is a God’. A statement of such a specifiable condition I called an ‘empirical denial’. In my earlier paper I was concerned to show that a statement is a statement whether or not it has such an empirical denial. I was not particularly concerned to show that there are some statements which do not have an empirical denial; my concern was to (...)
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  48. J. Kellenberger (1969). The Falsification Challenge. Religious Studies 5 (1):69 - 76.
    Not too many years ago Antony Flew voiced a challenge. His challenge was directed to religious believers and it was this: ‘What would have to occur or to have occurred to constitute for you a disproof of the love of, or of the existence of, God?’ It was Flew's implicit argument that unless such a challenge could be met an utterance like ‘There is a God’ in fact denied nothing and so asserted nothing either . One great merit of Flew's (...)
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  49. J. Kellenberger (1969). We No Longer Have Need of That Hypothesis. Sophia 8 (3):25-32.
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  50. J. Kellenberger (1962). Facts, Brute Facts and Miracles. Sophia 7 (1):19 - 21.
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