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John Hick [120]John H. Hick [3]
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Profile: John Hick (Centro de Enseñanza Té y Superior Universidad, Unidad Ensenada)
  1.  13
    John Hick (1989). An Interpretation of Religion: Human Responses to the Transcendent. Yale University Press.
  2.  23
    John Hick (1966). Evil and the God of Love. Macmillan.
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  3.  1
    John Hick (1973). Philosophy of Religion. Englewood Cliffs, N.J.,Prentice-Hall.
  4.  25
    John Hick (1976). Death and Eternal Life. London: Collins.
    In this cross-cultural, interdisciplinary study, John Hick draws upon major world religions, as well as biology, psychology, parapsychology, anthropology, and ...
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  5. 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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  6. 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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  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 (1982). God has Many Names.
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  9.  54
    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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  10. John Hick (1999). The Fifth Dimension an Exploration of the Spiritual Realm.
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  11.  3
    John Hick (1977/1974). God and the Universe of Faiths. Fount Paperbacks.
  12.  6
    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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  13. John Hick (1985). Problems of Religious Pluralism. St. Martin's Press.
     
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  14.  11
    John Hick (1962). The Teachings of the Mystics: Being Selections From the Great Mystics and Mystical Writings of the World. [REVIEW] Journal of Philosophy 59 (5):135-136.
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  15.  87
    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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  16.  93
    John Hick (1960). God as Necessary Being. Journal of Philosophy 57 (22/23):725-734.
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  17. John Hick (1966). Faith and Knowledge. Ithaca, N.Y.,Cornell University Press.
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  18. John Hick (2007). D. Z. Phillips1 on God and Evil: John Hick. 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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  19.  61
    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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  20.  46
    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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  21. John Hick (1996). The Metaphor of God Incarnate. International Journal for Philosophy of Religion 40 (3):180 - 182.
     
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  22. 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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  23. John Hick (2004). Response to Mesle. American Journal of Theology and Philosophy 25 (3):265 - 269.
  24.  81
    John Hick (2000). Richard Swinburne, Providence and the Problem of Evil. International Journal for Philosophy of Religion 47 (1):57-61.
  25.  46
    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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  26. John Hick, C. F. D. Moule & Christopher Stead (1977). The Myth of God Incarnate. Religious Studies 13 (4):491-506.
     
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  27.  49
    John H. Hick (1972). [Hick, Necessary Being, and the Cosmological Argument] Comment. Canadian Journal of Philosophy 1 (4):485 - 487.
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  28.  1
    John Hick (1957). Faith and Knowledge. Ithaca, N.Y.,Cornell University Press.
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  29.  26
    John Hick (1983). On Conflicting Religious Truth-Claims. Religious Studies 19 (4):485 - 491.
    In their article ‘On Grading Religions, Seeking Truth, and Being Nice to People’ Paul Griffiths and Delmas Lewis present my view of the relation between the world religions as a ‘nonjudgmental inclusivism’ which, in the interests of harmony and goodwill, denies that the different religions make conflicting truth–claims. Indeed, according to Griffiths and Lewis, I deny that they make any truth–claims at all. Thus ‘since the apparently incompatible truth–claims found in the world's major religious systems are not in fact truth–claims (...)
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  30. John Hick (1964). Faith and the Philosophers. New York, St. Martin's Press.
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  31.  26
    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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  32.  4
    John Hick (1971). God and Timelessness. Philosophical Books 12 (1):19-21.
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  33. John Hick (1967). The Problem of Evil. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 3.
     
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  34. 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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  35.  11
    John Hick (2005). Pluralism Conference. Buddhist-Christian Studies 24 (1):253-255.
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  36.  9
    John Hick (1981). On Grading Religions. Religious Studies 17 (4):451 - 467.
    The idea of grading religions and placing them in an order of merit is to some repugnant, as involving a pretence to a divine perspective, whilst to others it seems entirely natural and proper, at least to the extent of their confidently assessing their own religion more highly than all others. We shall have to consider precisely what it is that might be graded, and in what respects and by what criteria. But if we think for a moment of the (...)
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  37. John Hick (1967). Evil, The Problem Of. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 3--136.
     
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  38.  38
    John Hick (1973). Resurrection Worlds and Bodies. Mind 82 (327):409-412.
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  39.  56
    John Hick (1971). Arguments for the Existence of God. [New York]Herder and Herder.
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  40.  19
    John Hick (1969). Edward H. Madden and Peter H. Hare, Evil and the Concept of God. (Springfield Illinois: Charles C. Thomas, 1968. Pp. 142 + Vii. Price Not Given.). [REVIEW] Philosophy 44 (168):160-.
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  41.  22
    W. W. Mellor, Leslie Griffiths, Nicholas Griffin, John Hick, Jonathan Harrison, J. Fang, Morris Weitz, E. J. Furlong, Ian Tipton & Bernard Mayo (1970). New Books. [REVIEW] Mind 79 (315):461-479.
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  42. John Hick (1967). The Many-Faced Argument. New York, Macmillan.
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  43. 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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  44.  21
    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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  45.  1
    John Hick (1983). On Conflicting Religious Truth–Claims. Religious Studies 19 (4):485.
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  46. 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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  47.  26
    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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  48.  17
    John Hick (1977). Eschatological Verification Reconsidered. Religious Studies 13 (2):189 - 202.
    The world in which we find ourselves is religiously ambiguous. It is possible for different people to experience it both religiously and non-religiously; and to hold beliefs which arise from and feed into each of these ways of experiencing. A religious man may report that in moments of prayer he is conscious of existing in the unseen presence of God, and is aware - sometimes at least - that his whole life and the entire history of the world is taking (...)
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  49.  17
    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' 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 the impossibility of attributing to the Real the range of incompatible characteristics of its phenomenal manifestations, so that it must lie beyond the range of our human religious categories, and the distinction, which Eddy fails to observe, between grounds for believing in the (...)
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  50.  9
    John Hick (1968). God, Evil and Mystery. Religious Studies 3 (2):539 - 546.
    Professor Roland Puccetti sets himself a double aim in his article ‘The Loving God—Some Observations on John Hick's Evil and the Love of God ’ . His more modest aim is to demolish the Irenaean type of Christian theodicy presented in the book which he discusses. His more ambitious aim is to show that no theodicy of any kind is possible because ‘theodicy in general is a subject without a proper object’ . His intention is thus ‘not only to carry (...)
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