Search results for 'Nature Religious aspects' (try it on Scholar)

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  1. Ronald Ledek (1996). The Nature of Conscience and its Religious Significance with a Special Reference to John Henry Newman. International Scholars Publications.score: 264.0
     
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  2. Seyyed Hossein Nasr (1996). Religion & the Order of Nature. Oxford University Press.score: 261.0
    The current ecological crisis is a matter of urgent global concern, with solutions being sought on many fronts. In this book, Seyyed Hossein Nasr argues that the devastation of our world has been exacerbated, if not actually caused, by the reductionist view of nature that has been advanced by modern secular science. What is needed, he believes, is the recovery of the truth to which the great, enduring religions all attest; namely that nature is sacred. Nasr traces the (...)
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  3. William Sweet (1993). Anti-Foundationalism, Hendrik Hart and the Nature and Function of Religious Belief. Philosophy and Theology 8 (2):167-191.score: 261.0
    ln a number of recent essays, Hendrik Hart has elaborated an account of the nature and function of religious belief that, he believes, is post-modern in inspiration and anti-foundationalist in character. ln this paper, I reconstruct what I take to be Hart’s central claims. While Hart does remind us of some important aspects of the nature of religious belief---aspects often overlooked by many critics---l suggest that there are several problems in the account he provides, (...)
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  4. Ursula Goodenough (1998). The Sacred Depths of Nature. Oxford University Press.score: 261.0
    For many of us, the great scientific discoveries of the modern age--the Big Bang, evolution, quantum physics, relativity--point to an existence that is bleak, devoid of meaning, pointless. But in The Sacred Depths of Nature, eminent biologist Ursula Goodenough shows us that the scientific world view need not be a source of despair. Indeed, it can be a wellspring of solace and hope. This eloquent volume reconciles the modern scientific understanding of reality with our timeless spiritual yearnings for reverence (...)
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  5. Roderick MacIver & Ann O'Shaughnessy (eds.) (2006/2009). Meditations on Nature, Meditations on Silence. North Atlantic Books.score: 234.0
    "Drawing on art, poetry, interviews, and book excerpts, Meditations on nature, meditations on silence explores the beauty and mystery of the natural world and ...
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  6. Lydia Jaeger (2007). Lois de la Nature Et Raisons du Coeur: Les Convictions Religieuses Dans le Debat Epistemologique Contemporain. Lang.score: 225.0
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  7. Michael W. Fox (1989). The New Eden: For People, Animals & Nature. Lotus Press.score: 225.0
    Dr. Fax, vice president of the Humane Society of the USA, an internationally known defender of wildlife and the environment, states, "This new book is about ...
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  8. David Oates (2003). Paradise Wild: Reimagining American Nature. Oregon State University Press.score: 225.0
     
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  9. Nancy R. Howell (2006). Relations Between Homo Sapiens and Other Animals: Scientific and Religious Arguments. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford. 945-961.score: 219.0
    Accession Number: ATLA0001713221; Hosting Book Page Citation: p 945-961.; Language(s): English; General Note: Bibliography: p 961.; Issued by ATLA: 20130825; Publication Type: Essay.
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  10. Laurel Kearns & Catherine Keller (eds.) (2007). Ecospirit: Religions and Philosophies for the Earth. Fordham University Press.score: 216.0
    We hope—even as we doubt—that the environmental crisis can be controlled. Public awareness of our species’ self-destructiveness as material beings in a material world is growing—but so is the destructiveness. The practical interventions needed for saving and restoring the earth will require a collective shift of such magnitude as to take on a spiritual and religious intensity.This transformation has in part already begun. Traditions of ecological theology and ecologically aware religious practice have been preparing the way for decades. (...)
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  11. Robert S. Corrington (2000). A Semiotic Theory of Theology and Philosophy. Cambridge University Press.score: 189.0
    The concern of this work is with developing an alternative to standard categories in theology and philosophy, especially in terms of how they deal with nature. Avoiding the polemics of much contemporary reflection on nature, it shows how we are connected to nature through the unconscious and its unique way of reading and processing signs. Spinoza's key distinction between natura naturans and natura naturata serves as the governing framework for the treatise. Suggestions are made for a post-Christian (...)
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  12. David A. Krueger (1986). The Religious Nature of Practical Reason: A Way Into the Debate. [REVIEW] Journal of Business Ethics 5 (6):511 - 519.score: 183.0
    This paper criticizes De George's portrayal of theological ethics and its purported inability to make a distinctive contribution to business ethics with the following theses. (1) De George's understanding of the nature of theological ethics is faulty. Consequently his typology of the field is not an adequate description of the range of prevailing approaches. (2) A constructive proposal for religious ethics is offered which takes as its starting points (a) an aspect of human experience (self-transcendence) and (b) the (...)
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  13. Yoichi Iwasaki (2008). Religious and Epistemological Aspects of the Indian Theory of Verbal Understanding. Proceedings of the Xxii World Congress of Philosophy 6:105-111.score: 183.0
    The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type (...)
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  14. Taner Edis (2006). Science and Nonbelief. Greenwood Press.score: 180.0
    Provides an overview of the complex history of the secular tradition of science and its interactions with religions and spiritual traditions.
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  15. Thomas Mary Berry (1998). The Collected Thoughts of Thomas Berry. Center for the Story of the Universe.score: 180.0
    Where are we? -- How did we get here? -- The millennial vision -- Where do we go? -- Psychic energy -- The North American continent -- Governance -- The university -- The corporation -- Religion -- The historical mission of our time.
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  16. Nicodème Sako (2009). Comment Rendre Une Nation Puissante: Stratégies Pour le Pouvoir des Nations. Books on Demand Gmbh.score: 174.0
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  17. Samuel Fleischacker (2011). Divine Teaching and the Way of the World: A Defense of Revealed Religion. Oxford University Press.score: 165.0
    Introduction -- Part I. The way of the world I: truth -- Introductory -- Truth in the state of nature -- Socialized truth -- Experts and authorities -- Part II. The way of the world II: ethics -- Introductory -- Application -- Motivation -- Transformation -- Teleology -- Part III. Beyond the way of the world: worth -- Dissolving the question -- Dismissing the question -- Worth as attached to specific activities -- Worth as attached to general features of (...)
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  18. Aaron Stalnaker (2005). Comparative Religious Ethics and the Problem of “Human Nature”. Journal of Religious Ethics 33 (2):187-224.score: 162.0
    Comparative religious ethics is a complicated scholarly endeavor, striving to harmonize intellectual goals that are frequently conceived as quite different, or even intrinsically opposed. Against commonly voiced suspicions of comparative work, this essay argues that descriptive, comparative, and normative interests may support rather than conflict with each other, depending on the comparison in question, and how it is pursued. On the basis of a brief comparison of the early Christian Augustine of Hippo and the early Confucians Mencius and Xunzi (...)
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  19. William James (1902/2002). The Varieties of Religious Experience: A Study in Human Nature: Being the Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901-1902. Dover Publications.score: 156.0
    After completing his monumental work, The Principles of Psychology, William James turned his attention to serious consideration of such important religious and philosophical questions as the nature and existence of God, immortality of the soul, and free will and determinism. His interest in these questions found expression in various works, including The Varieties of Religious Experience, his classic study of spirituality. Based on the prestigious Gifford Lectures on Natural Religion he gave at the University of Edinburgh in (...)
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  20. Willem B. Drees (ed.) (2003). Is Nature Ever Evil?: Religion, Science, and Value. Routledge.score: 153.0
    Can one call nature 'evil'? Or is life a matter of eating and being eaten, where value judgments should not be applied? Is nature beautiful? Or is beauty in the eye of the beholder? Scientists often pretend that their disciplines only describe and analyze natural processes in factual terms, without making evaluative statements regarding reality. However, scientists may also be driven by the beauty of that which they study. Or they may be appalled by suffering they encounter, and (...)
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  21. Mary Evelyn Tucker (1988). Religious Aspects of Japanese Neo-Confucianism: The Thought of Nakae Tōju and Kaibara Ekken. Japanese Journal of Religious Studies 15 (1):55-69.score: 146.0
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  22. Marc Lampe (2012). Science, Human Nature, and a New Paradigm for Ethics Education. Science and Engineering Ethics 18 (3):543-549.score: 144.0
    For centuries, religion and philosophy have been the primary basis for efforts to guide humans to be more ethical. However, training in ethics and religion and imparting positive values and morality tests such as those emanating from the categorical imperative and the Golden Rule have not been enough to protect humankind from its bad behaviors. To improve ethics education educators must better understand aspects of human nature such as those that lead to “self-deception” and “personal bias.” Through rationalizations, (...)
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  23. Chris Eberle (1997). God's Nature and the Rationality of Religious Belief. Faith and Philosophy 14 (2):152-169.score: 144.0
    If something like Reformed Epistemology is correct, an agent is innocent in regarding certain ways of forming beliefs to be reliable until those ways have been proven guilty. An important species of argument purporting to show guilt (1) identifies the ways of forming beliefs at the core of our cognitive activity, (2) isolates the features of our core practices which account for their reliability, and (3) determines whether or not peripheral practices which ought to have those features enjoy at least (...)
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  24. Agenor Sarraf Pacheco (2013). Religiosidade afroindígena e natureza na Amazônia (Afroindigenous Religiosity and Nature in the Brazilian Amazon ) - DOI: 10.5752/P.2175-5841.2013v11n30p476. [REVIEW] Horizonte 11 (30):476-508.score: 144.0
    A Amazônia constituiu-se, ao longo de sua formação histórica e sociocultural, em importante território de crenças em saberes de cura que expressam interculturalidades entre humanos e sobrenaturais. Nas fronteiras que separam e interligam o período colonial e os tempos contemporâneos, fios de memórias escritas e orais trazem à tona experiências em que religiosidades nativas, coloniais e diaspóricas se conformam em profunda bricolagem com a natureza, erigindo um panteão de divindades afroindígenas na região. Neste artigo, sob a orientação teórica dos Estudos (...)
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  25. Phil Mullins (2001). The Sacred Depths of Nature and Ursula Goodenough's Religious Naturalism. Tradition and Discovery 28 (3):29-41.score: 144.0
    This review essay summarizes major themes in Ursula Goodenough’s The Sacred Depths of Nature and in several of her recent shorter publications. I describe her religious naturalism and her effort to craft a global ethic grounded in her penetrating account of nature. I suggest several parallels between Goodenough’s “deep” account of nature and Michael Polanyi’s ideas.
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  26. Margaret Gilbert (1983). On the Question Whether Language has a Social Nature: Some Aspects of Winch and Others on Wittgenstein. Synthese 56 (3):301 - 318.score: 140.0
    Two claims common in wittgenstein exegesis are addressed, With special reference to a well-known discussion by Peter Winch. First: the claim that one person's language must be intelligible to another is ambiguous; one interpretation is intuitively plausible; strong, Less plausible versions are ascribed to Wittgenstein. Inattention to the ambiguity noted could facilitate their acceptance. Second: the claim that the necessity for standards of correctness in the use of language has as a direct consequence the need for social standards is false (...)
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  27. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.score: 140.0
     
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  28. J. Brossollet (1984). Some Religious Aspects of the Great-Plague of the 14th-Century. Revue D Histoire Et de Philosophie Religieuses 64 (1):53-66.score: 140.0
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  29. William James (2004). The Varieties of Religious Experience: A Study in Human Nature. Simon & Schuster.score: 138.0
    The culmination of William James' interest in the psychology of religion, The Varieties of Religious Experience approached the study of religious phenomena in a new way -- through pragmatism and experimental psychology. The most important effect of the publication of the Varieties was to shift the emphasis in this field of study from the dogmas and external forms of religion to the unique mental states associated with it. Explaining the book's intentions in a letter to a friend, James (...)
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  30. Alan Watts (1958). Nature, Man, and Woman. [New York]Pantheon.score: 138.0
    Contrasting Christian and Taoist thought, the philosopher explores the roots of man's estrangement from nature and its relationship to modern social, psychological, and sexual anxieties That human beings stand separate from a nature that ...
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  31. Jerome Arthur Stone (2008). Religious Naturalism Today: The Rebirth of a Forgotten Alternative. State University of New York Press.score: 137.3
    Part I: The birth of religious naturalism -- Philosophical religious naturalism -- Theological religious naturalism -- Analyzing the issues -- Interlude religious naturalism in literature -- Part II: The rebirth of religious naturalism -- Sources of religious insight -- Current issues in religious naturalism -- Other current religious naturalists -- Conclusion: Living religiously as a naturalist.
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  32. James T. Johnson (1979). On Keeping Faith: The Use of History for Religious Ethics. Journal of Religious Ethics 7 (1):98 - 116.score: 135.0
    The importance of history for religious ethics lies in the fact that, in religious communities existing over time, values are encountered in history, given forms dependent on the historical experience of the believing community, and recalled by the individual moral agent through memory in the context of participation in that community. This paper has to do with the nature of that memory and its implications for moral identity. Specifically, I utilize the concept of "significant history," derived from (...)
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  33. John Churchill (1998). Rat and Mole's Epiphany of Pan: Wittgenstein on Seeing Aspects and Religious Belief. Philosophical Investigations 21 (2):152–172.score: 132.0
    The phenomenon of aspect recognition is at the core of Wittgenstein's later views on logic and language; it is also central to his reflections on religious language and experience. In both contexts, the uptake and use of pictures is the critical element in concept formation and in understanding. Clarity and confusion in religious thought lie in a domain defined by the structure, aesthetics, and functions of the pictures religious people use, and by the relations among them. The (...)
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  34. Barry McLaughlin (1964). Nature, Grace, and Religious Development. Westminster, Md.,Newman Press.score: 132.0
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  35. S. J. Samartha & Lynn De Silva (eds.) (1979). Man in Nature: Guest or Engineer?: A Preliminary Enquiry by Christians and Buddhists Into the Religious Dimensions in Humanity's Relation to Nature. Ecumenical Institute for Study and Dialogue in Co-Operation with the World Council of Churches.score: 132.0
     
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  36. Willem Drees (2006). Religious Naturalism and Science. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford. 108-123.score: 130.3
    Accession Number: ATLA0001712114; Hosting Book Page Citation: p 108-123.; Language(s): English; General Note: Bibliography: p 121-123.; Issued by ATLA: 20130825; Publication Type: Essay.
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  37. Cotton Mather (1721/1968). The Christian Philosopher: A Collection of the Best Discoveries in Nature, with Religious Improvements. Gainesville, Fla.,Scholars' Facsimiles & Reprints.score: 130.0
    This edition affirms Mather's importance to American thought as a deeply religious intellectual who introduced the Enlightenment to America.".
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  38. Jean-Robert Armogathe (2007). La Nature du Monde: Science Nouvelle Et Exégèse au Xviie Siècle. Presses Universitaires de France.score: 129.0
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  39. David Jones (ed.) (2006). Buddha Nature Animality. Jain Pub..score: 129.0
     
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  40. Albert Low (2008). The Origin of Human Nature: A Zen Buddhist Looks at Evolution. Sussex Academic Press.score: 129.0
     
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  41. Marcey Shapiro (2011). Transforming the Nature of Health: Healing Through the Language of Love. North Atlantic Books.score: 129.0
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
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  42. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors the Earth, Each Other, and Ourselves. North Atlantic Books.score: 129.0
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
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  43. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors Our Connection to the Earth, Others, and Ourselves. North Atlantic Books.score: 129.0
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
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  44. Richard Norman (2006). The Varieties of Non-Religious Experience. Ratio 19 (4):474–494.score: 126.0
    I want to consider the suggestion that certain essential components of human experience are by their nature distinctively religious, and thus that the atheist is either debarred from participating fully in such experiences, or fails to understand their real nature. I am going to look at five kinds of experience: • the experience of the moral 'ought'; • the experience of beauty; • the experience of meaning conferred by stories; • the experience of otherness and transcendence; • (...)
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  45. Eric Scerri (2005). Some Aspects of the Metaphysics of Chemistry and the Nature of the Elements. Hyle 11 (2):127 - 145.score: 126.0
    There is now a considerable body of published work on the epistemology of modern chemistry, especially with regard to the nature of quantum chemistry. In addition, the question of the metaphysical underpinnings of chemistry has received a good deal of attention. The present article concentrates on metaphysical considerations including the question of whether elements and groups of elements are natural kinds. It is also argued that an appeal to the metaphysical nature of elements can help clarify the re-emerging (...)
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  46. Dale Jacquette (2014). Collingwood on Religious Atonement. International Journal for Philosophy of Religion 76 (2):151-170.score: 126.0
    R. G. Collingwood’s philosophical analysis of religious atonement as a dialectical process of mortal repentance and divine forgiveness is explained and criticized. Collingwood’s Christian concept of atonement, in which Christ \(=\) the Atonement (and also \(=\) the Incarnation), is subject in turn to another kind of dialectic, in which some of Collingwood’s leading ideas are first surveyed, and then tested against objections in a philosophical evaluation of their virtues and defects, strengths and weaknesses. Collingwood’s efforts to synthesize objective and (...)
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  47. Vincent Eltschinger (2014). The Four Nobles' Truths and Their 16 Aspects: On the Dogmatic and Soteriological Presuppositions of the Buddhist Epistemologists' Views on Niścaya. [REVIEW] Journal of Indian Philosophy 42 (2-3):249-273.score: 126.0
    Most Buddhists would admit that every Buddhist practice and theoretical construct can be traced to or at least subsumed under one or more among the four nobles’ truths. It is hardly surprising, then, that listening to these truths and pondering upon them were considered the cornerstones of the Buddhist soteric endeavour. Learning them from a competent teacher and subjecting them to rational analysis are generally regarded as taking place at the very beginning of the religious career or, to put (...)
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  48. Hu Xiajun & Guo Jing (2011). Evil Human Nature: From the Perspectives of St. Augustineand Hsun Tzu. Open Journal of Philosophy 1 (2):61.score: 126.0
    The view of evil human nature is important in Chinese and western cultures. The thesis chooses evil human in St. Augustine’s thoughts and Hsun Tzu’s thoughts to compare and analyze evil in these two. St. Augustine, who is called “the Saint of God”, views the definition of evil, the resource of it, and salvations of it from the aspect of religious beliefs. He considers that evil is the privation of goodness and is not created by God. Because God (...)
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  49. Robert C. Fuller (2008). Spirituality in the Flesh: Bodily Sources of Religious Experiences. OUP USA.score: 126.0
    It is now generally accepted that the nature of human thought has much to do with the structure and function of the human body. In Spirituality in the Flesh, Robert C. Fuller investigates how our sensory organs, emotional programs, sexual sensibilities, and neural structures shape religious phenomena. Why is it that some religious traditions assign spiritual currency to pain? How do neurochemically-driven emotions such as fear shape our religious actions? What is the relationship between chemically altered (...)
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  50. Eugene Garrett Bewkes, Julius Seelye Bixler & Douglas Clyde Macintosh (eds.) (1937). The Nature of Religious Experience. London, Harper & Brothers.score: 126.0
    Common sense realism, by E. G. Bewkes.--Theology and religious experience, by Vergilius Ferm.--A reasoned faith, by G. F. Thomas.--Can religion become empirical? By J. S. Bixler.--Value theory and theology, by H. R. Niebuhr.--The truth in myths, by Reinhold Niebuhr.--Is subjectivism in value theory compatible with realism and meliorism? By Cornelius Krusé.--The semi-detached knower: a note on radical empiricism, by R. L. Calhoun.--The new scientific and metaphysical basis for epistemological theory, by F. S. C. Northrop.--A psychological approach to reality, by (...)
     
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