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John Hick [89]John H. Hick [3]
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Profile: John Hick (Centro de Enseñanza Té y Superior Universidad, Unidad Ensenada)
  1. Sharada Sugirtharajah & John Hick (eds.) (2012). Religious Pluralism and the Modern World: An Ongoing Engagement with John Hick. Palgrave Macmillan.
     
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  2. John Hick (2010). Between Faith and Doubt: Dialogues on Religion and Reason. Palgrave Macmillan.
    This short book is a lively dialogue between a religious believer and a skeptic. It covers all the main issues including different ideas of God, the good and bad in religion, religious experience and neuroscience, pain and suffering, death and life after death, and includes interesting autobiographical revelations.
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  3. John Hick (2010). God and Christianity According To Swinburne. European Journal for Philosophy of Religion 2 (1):25 - 37.
    In this paper I discuss critically Richard Swinburne’s concept of God, which I find to be incoherent, and his understanding of Christianity, which I find to be based on a precritical use of the New Testament.
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  4. John Hick (2009). Response to Knepper. Religious Studies 45 (2):223-226.
    Having cited Dionysius as one of the many Christian thinkers who affirm the ineffability, or transcategoriality, of God in God's ultimate inner being, I respond to Timothy D. Knepper's claim that this is a mistake. Whilst accepting much that he says about Dionysius, I still prefer the standard interpretation of the Dionysian texts as teaching the total transcategoriality of the Transcendent as 'surpassing all discourse and all knowledge'.
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  5. John H. Hick (2009). The Ontological Argument : An Assessment. In Steven M. Cahn (ed.), Exploring Philosophy of Religion: An Introductory Anthology. Oxford University Press.
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  6. John Hick (2007). D. Z. Phillips on God and Evil. Religious Studies 43 (4):433-441.
    This a response to D. Z. Phillips's stringent critique of theodicies, including that suggested by myself. I offer counters to his array of arguments, and point to what I see as a fundamental flaw in his philosophy of religion. He appealed to religious language as used by ordinary religious persons. But his account of the meaning of this language was not that of the ordinary religious believer. He thus claimed, by implication, to know better than they did what they really (...)
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  7. John Hick (2007). The New Frontier of Religion and Science: Religious Experience, Neuroscience, and the Transcendent. Palgrave Macmillan.
    This is the first major response to the new challenge of neuroscience to religion. There have been limited responses from a purely Christian point of view, but this takes account of eastern as well as western forms of religious experience. It challenges the prevailing naturalistic assumption of our culture, including the idea that the mind is either identical with or a temporary by-product of brain activity. It also discusses religion as institutions and religion as inner experience of the Transcendent, and (...)
     
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  8. John Hick (2006). Exclusivism Versus Pluralism in Religion: A Response to Kevin Meeker. Religious Studies 42 (2):207-212.
    I argue that Meeker is mistaken in two crucial respects. First, contrary to both myself and Plantinga, he treats exclusivism as a theory about the relation between the religions, and then claims that it is superior to the pluralist theory. But he does not say what his exclusivist theory is. Second, he bases his claim of a fundamental self-contradiction in my pluralist position on a view which I disavow, namely that altruism is the core of religion. He omits the central (...)
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  9. John Hick (2006). The Contribution of Philosophy of Religion to Religious Education. In Dennis Bates, Gloria Durka, Friedrich Schweitzer & John M. Hull (eds.), Education, Religion and Society: Essays in Honour of John M. Hull. Routledge. 62--70.
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  10. John Hick (2005). Pluralism Conference. Buddhist-Christian Studies 24 (1):253-255.
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  11. John Hick (2004). Response to Mesle. American Journal of Theology and Philosophy 25 (3):265 - 269.
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  12. John Hick (ed.) (2001). Dialogues in the Philosophy of Religion. Palgrave.
    This is a collection of John Hick's essays on the understanding of the world's religions as different human responses to the same ultimate transcendent reality. Hicks is in dialogue with contemporary philosophers (some of whom contribute new responses); with Evangelicals; with the Vatican and other both Catholic and Protestant theologians. The book is alive with current argument for all interested in contemporary philosophy of religion and theology.
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  13. John Hick (2000). Ineffability. Religious Studies 36 (1):35-46.
    Within each of the major world religions a distinction is drawn between the ultimate ineffable Godhead or Absolute and the immediate object of worship or focus of religious meditation. I examine the notion of ineffability, or transcategoriality, in the influential Christian mystic Pseudo-Dionysius, who reconciles the divine ineffability with the authority of the Bible by holding that the biblical language is metaphorical, its function being to draw us towards the Godhead. If we extend this principle to other faiths we have (...)
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  14. John Hick (2000). Richard Swinburne, Providence and the Problem of Evil. International Journal for Philosophy of Religion 47 (1):57-61.
  15. John Hick (1999). ``Religious Pluralism and Salvation&Quot. In Kevin Meeker & Philip Quinn (eds.), The Philosophical Challenge of Religious Diversity. New York: Oxford University Press. 54--66.
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  16. John H. Hick (1999). 26 An Irenaean Theodicy. In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell Publishers. 6--222.
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  17. J. C. A. Gaskin, John Hick, H. D. Lewis, John Mackie & Basil Mitchell (1998). General Works on Philosophy of Religion. In Brian Davies (ed.), Philosophy of Religion: A Guide to the Subject. Georgetown University Press.
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  18. John Hick (1998). The Theological Challenge of Religious Pluralism. In John Hick & B. Hebblethwaite (eds.), Christianity and Other Religions: Selected Readings. Oneworld. 156-171.
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  19. John Hick & B. Hebblethwaite (eds.) (1998). Christianity and Other Religions: Selected Readings. Oneworld.
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  20. John Hick (1997). Religious Studies. Religious Studies 33 (2):161-166.
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  21. John Hick (1997). The Epistemological Challenge of Religious Pluralism. Faith and Philosophy 14 (3):277-286.
    A critique of responses to the problem posed to Christian philosophy by the fact of religious plurality by Alvin Plantinga, Peter van lnwagen, and George Mavrodes in the recent Festschrift dedicated to William Alston, and of Alston’s own response to the challenge of religious diversity to his epistemology of religion. His argument that religious experience is a generally reliable basis for belief-formation is by implication transformed by his response to this problem into the principle that Christianity constitutes the sole exception (...)
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  22. John Hick (1997). The Possibility of Religious Pluralism: A Reply to Gavin D'Costa. Religious Studies 33 (2):161-166.
    This paper is a reply to D'Costa's article ("Religious Studies," 32, pp. 223-32) in which he argues that there is no such position as religious pluralism because in distinguishing between, e.g., Christianity or Buddhism, and Nazism or the Jim Jones cult, a criterion is involved and to use a criterion is a form of exclusivism. In reply I point out that this sense of 'exclusivism', as consisting in the use of criteria, is self-destructive; that the pluralistic hypothesis, as a meta-theory (...)
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  23. John Hick (1996). Peter Byrne. Prolegomena to Religious Pluralism: Reference and Realism in Religion. Pp. Ix + 214. (London: Macmillan, New York: St Martin's Press, 1995.) £40. [REVIEW] Religious Studies 32 (2):289.
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  24. John Hick (1996). The Metaphor of God Incarnate. International Journal for Philosophy of Religion 40 (3):180 - 182.
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  25. John Hick (1995). Religious Pluralism and the Divine: A Response to Paul Eddy. Religious Studies 31 (4):417 - 420.
    In 'Religious Pluralism and the Divine: Another Look at John Hick's Neo-Kantian Proposal' ("Religious Studies", xxx, 1994) Paul Eddy argues against the ultimate ineffability of the Real, and claims that a neo-Kantian epistemology leads to a Feuerbachian non-realism. In response I stress (a) the impossibility of attributing to the Real the range of incompatible characteristics of its phenomenal (i.e. experienceable) manifestations, so that it must lie beyond the range of our human religious categories, and (b) the distinction, which (...)
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  26. John Hick (1994). Is the Doctrine of the Atonement a Mistake? In Richard Swinburne & Alan G. Padgett (eds.), Reason and the Christian Religion: Essays in Honour of Richard Swinburne. Oxford University Press. 247.
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  27. John Hick (1993). Disputed Questions in Theology and the Philosophy of Religion. Yale University Press.
    In this book a leading philosopher of religion offers fresh insights into some of the disputed religious questions of our time.
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  28. John Hick (1993). Religious Pluralism and the Rationality of Religious Belief. Faith and Philosophy 10 (2):242-249.
    The view that religious experience is a valid ground of basic religious beliefs inevitably raises the problem of the apparently incompatible belief-systems arising from different forms of religious experience. David Basinger's and William Alston's responses to the problem present the Christian belief-system as the sole exception to the general rule that religious experience gives rise to false beliefs. A more convincing response presents it as an exemplification of the general rule that religious experience gives rise (subject to possible defeaters) to (...)
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  29. John Hick, John R. Hinnells, Macmillan London, David J. Kalupahana, Lrvia Kohn, Gadjin Nagao, Keiji Nishitani, Gilbert Rozman, Yijie Tan & Eurospan London (1993). Suny). Asian Philosophy 3 (1):67.
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  30. John Hick & Arvind Sharma (eds.) (1993). God, Truth, and Reality: Essays in Honour of John Hick. St. Martin's Press.
     
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  31. John Hick (1992). Hendrik M. Vroom. Religions and the Truth: Philosophical Reflections and Perspectives, Trans. J. W. Rebel. Pp. 388. (Grand Rapids: William B. Eerdman, 1989.) Paper, $23.95. (Amsterdam: Editions Rodopi, 1989.) Fl. 160; Paper, Fl. 48. [REVIEW] Religious Studies 28 (1):118.
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  32. John Hick (1991). Peter Byrne. Natural Religion and the Nature of Religion: The Legacy of Deism. Pp. 271 + Xv. (London and New York: Routledge, 1989.) £35.00. [REVIEW] Religious Studies 27 (3):425.
  33. John Hick (1991). Religion as 'Skilful Means': A Hint From Buddhism. [REVIEW] International Journal for Philosophy of Religion 30 (3):141 - 158.
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  34. John Hick (1990). A John Hick Reader. Trinity Press International.
     
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  35. John Hick (1990). A Response to Gerard Loughlin. Modern Theology 7 (1):57-66.
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  36. John Hick (1990). Glyn Richards. Towards a Theology of Religions. Pp. Xi + 179. (London and New York: Routledge. 1989.) £30.00. [REVIEW] Religious Studies 26 (1):175.
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  37. John Hick (1990). Soul-Making and Suffering'. In Marilyn McCord Adams & Robert Merrihew Adams (eds.), The Problem of Evil. Oxford University Press. 168--88.
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  38. John Hick (1990). Straightening the Record: Some Response to Critics. Modern Theology 6 (2):187-195.
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  39. John Hick (1989). An Interpretation of Religion: Human Responses to the Transcendent. Yale University Press.
     
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  40. John Hick (1989). The Logic of God Incarnate. Religious Studies 25 (4):409 - 423.
    This is a critique of Thomas Morris’s proposal in The Logic of God Incarnate (1986) that the idea of divine incarnation can be understood on the model of two minds, a human mind enclosed within a divine mind, with the latter having full cognitive access to the former but the former only occasional access to the latter. The critique, which suggests the failure of Morris’s attempt to render a Chalcedonian-type dogma intelligible, claims that cognitive access is not sufficient to constitute (...)
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  41. John Hick (1988). A Concluding Comment. Faith and Philosophy 5 (4):449-455.
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  42. John Hick (1988). Religious Pluralism and Salvation. Faith and Philosophy 5 (4):365-377.
    Let us approach the problems of religious pluralism through the claims of the different traditions to offer salvation-generically, the transformation of human existence from self-centeredness to Reality-centeredness. This approach leads to a recognition of the great world faiths as spheres of salvation; and so far as we can tell, more or less equally so. Their different truth-claims express (a) their differing perceptions, through different religio-cultural ‘lenses,’ of the one ultimate divine Reality; (b) their different answers to the boundary questions of (...)
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  43. John Hick (1986). Terence Penelhum, God and Skepticism: A Study in Skepticism and Fideism Reviewed By. Philosophy in Review 6 (4):171-172.
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  44. John Hick (1985). A Liberal Christian View. Free Inquiry 5 (4).
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  45. John Hick (1985). Problems of Religious Pluralism. St. Martin's Press.
     
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  46. John Hick (1983). On Conflicting Religious Truth-Claims. Religious Studies 19 (4):485 - 491.
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  47. John Hick (1982). The New Map of the Universe of Faiths. In Steven M. Cahn & David Shatz (eds.), Contemporary Philosophy of Religion. Oxford University Press.
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  48. John Hick (1981). On Grading Religions. Religious Studies 17 (4):451 - 467.
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  49. John Hick (1980). Towards a Philosophy of Religious Pluralism. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 22 (1-3):131-149.
    This article outlines a religious interpretation of the fact that there is a plurality of religious traditions each of which seems to be, more or less equally, a context of salvific human transformation. the theory hinges upon the distinction between the ultimate divine reality as it is in itself and that reality as humanly conceived, experienced, and responded to in a variety of ways, the differences between which arise from human cultural differences.
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  50. Michael G. Vater, John Hick & Massimo Rubboli (1980). Books in Review. International Journal for Philosophy of Religion 11 (4):249-254.
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