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  1. Kevin Schilbrack (ed.) (forthcoming). The Blackwell Companion to Religious Diversity. Wiley-Blackwell.
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  2. Kevin Schilbrack (2014). Embodied Critical Realism. Journal of Religious Ethics 42 (1):167-179.
    Christian Smith's What Is a Person? provides an account of the person from the perceptive of critical realism. As a fellow critical realist, I support that philosophical position and in this response I seek to support it by connecting it to the embodied realism developed by George Lakoff and Mark Johnson. In order to bring the two forms of realism together, I critique both the relativism of embodied realism and the idea, found in Smith, that the person's awareness of the (...)
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  3. Kevin Schilbrack (2013). Philosophy and the Study of Religions: A Manifesto. Wiley-Blackwell.
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  4. Kevin Schilbrack (2012). Assessing Wesley Wildman's Religious Philosophy as Multidisciplinary Comparative Inquiry. Sophia 51 (2):303-309.
    Wesley Wildman is one of the foremost philosophers of religion calling for the evolution of the discipline from its present narrow focus on theistic beliefs to become a discipline concerned with religions in all their diversity. Towards this end, he proposes that philosophers of religion understand what they do as multidisciplinary comparative inquiry. This article assesses his proposal.
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  5. Kevin Schilbrack (2011). Process Thought and Bridge-Building. Process Studies 40 (2):370-376.
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  6. Kevin Schilbrack (2011). Robert Cummings Neville: Realism in Religion: A Pragmatist's Perspective. [REVIEW] International Journal for Philosophy of Religion 70 (3):247-249.
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  7. Kevin Schilbrack (2009). Rationality, Relativism, and Religion: A Reinterpretation of Peter Winch. [REVIEW] Sophia 48 (4):399-412.
    Many point to Peter Winch’s discussion of rationality, relativism, and religion as a paradigmatic example of cultural relativism. In this paper, I argue that Winch’s relationship to relativism is widely misinterpreted in that, despite his pluralistic understanding of rationality, Winch does allow for universal features of culture in virtue of which cross-cultural understanding and even critique is possible. Nevertheless, I also argue that given the kind of cultural universals that Winch produces, he fails to avoid relativism. This is because in (...)
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  8. Kevin Schilbrack (2007). John Clayton, Religions, Reasons, and Gods: Essays in Cross-Cultural Philosophy of Religion, Prepared for Publication by Anne M. Blackburn and Thomas D. Carroll. [REVIEW] International Journal for Philosophy of Religion 62 (3):173-174.
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  9. Kevin Schilbrack (2005). William Lad Sessions: Reading Hume's Dialogues: A Veneration for True Religion. Faith and Philosophy 22 (3):383-385.
  10. Kevin Schilbrack (2005). William Lad Sessions: Reading Hume's Dialogues. Faith and Philosophy 22 (3):383-385.
  11. Kevin Schilbrack (2004). Ritual Metaphysics.”. In , Thinking Through Rituals: Philosophical Perspectives. Routledge. 128--147.
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  12. Kevin Schilbrack (ed.) (2004). Thinking Through Rituals: Philosophical Perspectives. Routledge.
    Existentialism claims that there is no human reality except in action: pragmatism argues that meaning and truth are given only in practice. Wittgenstein calls for attention to forms of life, Marxism calls for attention to doing, and feminism calls for attention to the body. What do these tell us about ritual acts and their connection to spirit and to truth in Christianity and other world religions? Religious rituals have a special status as virtually pure forms of belief in action. Thinking (...)
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  13. Kevin Schilbrack (2003). Thomas P. Kasulis, Intimacy or Integrity: Philosophy and Cultural Difference. [REVIEW] International Journal for Philosophy of Religion 54 (1):57-59.
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  14. Kevin Schilbrack (2002). Teaching Comparative Religious Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 30 (2):295 - 312.
    Though others have surveyed the different methods in comparative religious ethics, relatively little attention has been given to different approaches to pedagogy (exceptions include Lovin and Reynolds; Juergensmeyer; Twiss). The field of comparative religious ethics has now reached a level of maturity so that there are a variety of ways such courses can be taught. In this review I consider the approaches to comparative religious ethics found in four recent texts by Jacob Neusner, Darrell Fasching and Dell deChant, Regina Wolfe (...)
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  15. Kevin Schilbrack (2002). Introduction: On the Use of Philosophy in the Study of Myths. In , Thinking Through Myths: Philosophical Perspectives. Routledge. 1--17.
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  16. Kevin Schilbrack (2002). Robert C. Neville (Ed.), The Human Condition: A Volume in the Comparative Religious Ideas Project ; Ultimate Realities: A Volume in the Comparative Religious Ideas Project ; Religious Truth: A Volume in the Comparative Religious Ideas Project. [REVIEW] International Journal for Philosophy of Religion 52 (3):191-193.
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  17. Kevin Schilbrack (ed.) (2002). Thinking Through Myths: Philosophical Perspectives. Routledge.
    Myths disclose alternative worlds. From the perspective of modern philosophy, the belief in mythic worlds was seen as an aspect of culture that was soon to be superseded. But what is the place of myths, after modernity? Mythical Thinking brings together essays that use the philosophical tools- including phenomenology, metaphysics, semiotics and moral philosophy- to study these worlds and to think through myths.
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  18. Kevin Schilbrack (2001). Nancy Frankenberry and Hans Penner (Eds.), Language, Truth, and Religious Belief: Studies in Twentieth-Century Theories and Methods in Religion. [REVIEW] International Journal for Philosophy of Religion 49 (1):63-65.
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  19. Kevin Schilbrack (2000). Dale S. Wright, Philosophical Meditations on Zen Buddhism. International Journal for Philosophy of Religion 47 (3):175-177.
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  20. Kevin Schilbrack (2000). Myth and Metaphysics. International Journal for Philosophy of Religion 48 (2):65-80.
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  21. Kevin Schilbrack (2000). Metaphysics in Dōgen. Philosophy East and West 50 (1):34-55.
    It is argued here that metaphysics is an overlooked but fruitful category for cross-cultural philosophy, and this hypothesis is demonstrated with the writings of Dōgen Kigen. A definition of metaphysics is introduced that, although drawn from the Western philosophical tradition, should be useful for the study of philosophy elsewhere, and its application to Dōgen is defended against popular interpretations that Dōgen's Zen is phenomenological rather than metaphysical.
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  22. Kevin Schilbrack (1999). Charley D. Hardwick and Donald A. Crosby (Eds.), Pragmatis, Neo-Pragmatism, and Religion: Conversations with Richard Rorty [American Liberal Religious Thought, Vol. 6]. [REVIEW] International Journal for Philosophy of Religion 46 (1):49-51.
  23. Kevin Schilbrack (1998). Analytic Theism, Hartshorne, and the Concept of God. Process Studies 27 (1/2):153-156.
  24. Kevin Schilbrack (1994). Problems for a Complete Naturalism. American Journal of Theology and Philosophy 15 (3):269 - 291.
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