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Search results for 'Religion History' (try it on Scholar)

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  1. Early Exposure To Religion (2009). David Adams. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press. 263.score: 300.0
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  2. Otto Pfleiderer (1886/1975). The Philosophy of Religion on the Basis of its History. Kraus Reprint Co..score: 156.0
    1. History of the philosophy of religion from Spinoza to the present day. 2 v.--2. Genetic-speculative philosophy of religion. 2 v.
     
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  3. David Hume (2007). A Dissertation on the Passions: The Natural History of Religion: A Critical Edition. Oxford University Press.score: 144.0
    Tom Beauchamp presents the definitive scholarly edition of two famous works by David Hume, both originally published in 1757. In A Dissertation on the Passions Hume sets out his original view of the nature and central role of passion and emotion. The Natural History of Religion is a landmark work in the study of religion as a natural phenomenon. Authoritative critical texts are accompanied by a full array of editorial matter.
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  4. Nancy LoPatin-Lummis & Richard W. Davis (eds.) (2008). Public Life and Public Lives: Politics and Religion in Modern British History: Essays in Honour of Richard W. Davis. Wiley-Blackwell for the Parliamentary History Yearbook Trust.score: 144.0
    Contains fourteen essays and an introduction addressing the main areas of scholarly interest for Richard W. Davis, Professor Emeritus, Washington University, St Louis Questions how individuals envision the public good in modern Britain and how, through religious and moral beliefs, coupled with wisdom and political savvy, they can improve the public good through the ever-changing nineteenth century political institutions Essays range from studies of local electoral politics and parliamentary reform campaign to national political party organization, high politics and the role (...)
     
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  5. Graham Robert Oppy & Nick Trakakis (eds.) (2009). The History of Western Philosophy of Religion. Oxford University Press.score: 138.0
    v. 1. Ancient philosophy of religion -- v. 2. Medieval philosophy of religion -- v. 3. Early modern philosophy of religion -- v. 4. Nineteenth-century philosophy of religion -- v. 5. Twentieth-century philosophy of religion.
     
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  6. Paul Tillich (1974). The Construction of the History of Religion in Schelling's Positive Philosophy: Its Presuppositions and Principles. Lewisburg [Pa.]Bucknell University Press.score: 132.0
     
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  7. Jacob A. Belzen (2013). Ein Ende, Das Zum Anfang Wurde: Die Zeitschrift für Religionspsychologie, 1907-1913. Zur (Vor)Geschichte der IAPRThe End That Turned Into a New Beginning: The Journal for the Psychology of Religion, 1907-1913. On the (Pre)History of the International Association for the Psychology of Religion. [REVIEW] Archive for the Psychology of Religion 35 (3):285-319.score: 126.0
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  8. Mark S. Cladis (2009). The Discovery and Recovery of Time in History and Religion. History and Theory 48 (3):283-294.score: 126.0
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  9. Mirela-Codruta Abrudan (2013). History, Religion, Art - An Interdisciplinary Perspective on Transylvanian Realities. Journal for the Study of Religions and Ideologies 12 (34):237-250.score: 122.0
    Review of Sorina Paula Bolovan (ed.), Ciprian Firea, Nicoleta Marţian, Sorin Marţian, Diana Covaci, Călătorie prin patrimoniul ecleziastic transilvănean. Ghid istoric, artistic şi pastoral (Journey through the Transylvanian Ecclesiastic Heritage. Historical, Artistic and Pastoral Guide), (Cluj-Napoca: Mega, 2011).
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  10. Michel Despland (1973). Kant on History and Religion. Montreal,Mcgill-Queen's University Press.score: 120.0
  11. Frederick Maurice Powicke (1938). History, Freedom & Religion, Delivered Before the University of Durham at King's College, Newcastle Upon Tyne in November 1937. London, Oxford University Press, H. Milford.score: 120.0
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  12. Richard Schaefer (2013). The Madness of Franz Brentano: Religion, Secularisation and the History of Philosophy. History of European Ideas 39 (4):541-560.score: 114.0
    In recent decades, scholars have shown a distinct new willingness to concede the important place of religion in the life and thought of the philosopher Franz Brentano. However, these studies are still dominated by the presumption that Brentano's life and thought are best understood according to a model of secularisation as a progressive waning of religion. This essay asks whether such a presumption is the best way of understanding the complex interconnections between various elements of his philosophical and (...)
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  13. Wilson Muoha Maina (2012). Public Ethical Discourses and the Diversity of Cultures, Religions and Subjectivity in History: Can We Agree on Anything? Journal for the Study of Religions and Ideologies 11 (32):18-36.score: 110.0
    Ethics deals with how we make decisions and the actions we perform. In decision-making, one weighs the pros and the cons of any course of action. Besides the realm of the private, there are ethical issues regularly dealt with in public discourses. Human identity in most instances is a cultural and religious construct. Our socio-historical background as human beings is constitutive of our identity and also informs our ethical decision making. In this essay, I argue for a possibility of positively (...)
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  14. J. C. A. Gaskin (ed.) (1998/2009/2008). David Hume: Principal Writings on Religion Including Dialogues Concerning Natural Religion and, the Natural History of Religion. Oxford University Press.score: 108.0
    David Hume is one of the most provocative philosophers to have written in English. His Dialogues ask if a belief in God can be inferred from what is known of the universe, or whether such a belief is even consistent with such knowledge. The Natural History of Religion investigates the origins of belief, and follows its development from polytheism to dogmatic monotheism. Together, these works constitute the most formidable attack upon religious belief ever mounted by a philosopher. This (...)
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  15. Tim Murphy (2007). Representing Religion: Essays in History, Theory and Crisis. Equinox Pub. Ltd.score: 108.0
    The crisis of representation and the academic study of religion -- Phenomenology, consciousness, essence : critical surveys of the history of the study of religion -- Individual men in their solitude? : a critique of William James' individualistic approach to religion in the varieties of religious experience -- The concept of essence-and-manifestation in the history of the study of religion -- The concept of development in continental geisteswissenschaft and religionswissenshaft : before and after Darwin (...)
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  16. Brad S. Gregory (2008). No Room for God? History, Science, Metaphysics, and the Study of Religion. History and Theory 47 (4):495 - 519.score: 102.0
    Intellectual history, philosophy, and science’s own self-understanding undermine the claim that science entails or need even tend toward atheism. By definition a radically transcendent creator-God is inaccessible to empirical investigation. Denials of the possibility or actual occurrence of miracles depend not on science itself, but on naturalist assumptions that derive originally from a univocal metaphysics with its historical roots in medieval nominalism, which in turn have deeply influenced philosophy and science since the seventeenth century. The metaphysical postulate of naturalism (...)
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  17. Stanley Tweyman (ed.) (1996). Hume on Natural Religion. Thoemmes Press.score: 102.0
    This vol. addresses Hume's books Dialogues concerning religion and The natural history of religion, as well as several of his essays.
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  18. Hent de Vries (1999). Philosophy and the Turn to Religion. Johns Hopkins University Press.score: 102.0
    If religion once seemed to have played out its role in the intellectual and political history of Western secular modernity, it has now returned with a vengeance. In this engaging study, Hent de Vries argues that a turn to religion discernible in recent philosophy anticipates and accompanies this development in the contemporary world. Though the book reaches back to Immanuel Kant, Martin Heidegger, and earlier, it takes its inspiration from the tradition of French phenomenology, notably Emmanuel Levinas, (...)
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  19. Brian Schroeder (1996). Altared Ground: Levinas, History, and Violence. Routledge.score: 102.0
    One of the most pressing concerns for contemporary society is the issue of violence and the factors that promote it. In Altared Ground: Levinas, History and Violence , Brian Schroeder stages an engagement between Emmanuel Levinas, one of the leading figures in 20th century Continental philosophy, and Plato, Hegel, Heidegger, Nietzsche, Merleau-Ponty, Derrida and others in the history of ideas. Not merely an exposition of Levinas' original and complex ethical thinking, Brian Schroeder seeks to re-read the history (...)
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  20. Charles Taliaferro (2005). Evidence and Faith: Philosophy and Religion Since the Seventeenth Century. Cambridge University Press.score: 102.0
    Charles Taliaferro has written a dynamic narrative history of philosophical reflection on religion from the seventeenth century to the present, with an emphasis on shifting views of faith and the nature of evidence. The book begins with the movement called Cambridge Platonism, which formed a bridge between the ancient and medieval worlds and early modern philosophy. While the book provides a general overview of different movements in philosophy, it also offers a detailed exposition and reflection on key arguments. (...)
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  21. Terry F. Godlove (1989). Religion, Interpretation, and Diversity of Belief: The Framework Model From Kant to Durkheim to Davidson. Cambridge University Press.score: 102.0
    Different religious traditions offer apparently very different pictures of the world. How are we to make sense of this radical diversity of religious belief? In this book, Professor Godlove argues that religions are alternative conceptual frameworks, the categories of which organise experience in diverse ways. He traces the history of this idea from Kant to Durkheim, and then proceeds to discuss two constraints on the diversity of all human judgment and belief: first that human experience is made possible by (...)
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  22. Peter van Nuffelen (2011). Rethinking the Gods: Philosophical Readings of Religion in the Post-Hellenistic Period. Cambridge University Press.score: 102.0
    Ancient philosophers had always been fascinated by religion. From the first century BC onwards the traditionally hostile attitude of Greek and Roman philosophy was abandoned in favour of the view that religion was a source of philosophical knowledge. This book studies that change, not from the usual perspective of the history of religion, but as part of the wider tendency of Post-Hellenistic philosophy to open up to external, non-philosophical sources of knowledge and authority. It situates two (...)
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  23. Nathan Söderblom (1933/1979). The Living God: Basal Forms of Personal Religion. Ams Press.score: 102.0
    Training and inspiration in primitive religion.--Religion as method. Yoga.--Religion as psychology. Jinism and Hinayana.--Religion as devotion. Bhakti.--Religion with a salvation fact. Mahayana. Bhakti in Buddhism.--Religion as fight against evil. Zarathustra.--Socrates. The religion of good conscience.--Religion as revelation in history.--The religion of incarnation.--Continued revelation.
     
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  24. Lorne Falkenstein (2003). Hume's Project in ‘the Natural History of Religion’. Religious Studies 39 (1):1-21.score: 96.0
    There are good reasons to think that at least a part of Hume's project in the ‘The natural history of religion’ was to buttress a philosophical critique of the reasonableness of religious belief undertaken in other works, and to attack a fundamentalist account of the history of religion and the foundations of morality. But there are also problems with supposing that Hume intended to achieve either of these goals. I argue that two problems in particular – (...)
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  25. P. J. E. Kail (2007). Understanding Hume's Natural History of Religion. Philosophical Quarterly 57 (227):190–211.score: 96.0
    Hume's 'Natural History of Religion' offers a naturalized account of the causes of religious thought, an investigation into its 'origins' rather than its 'foundation in reason'. Hume thinks that if we consider only the causes of religious belief, we are provided with a reason to suspend the belief. I seek to explain why this is so, and what role the argument plays in Hume's wider campaign against the rational acceptability of religious belief. In particular, I argue that the (...)
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  26. Jennifer Smalligan Marušić (2012). Refuting The Whole System? Hume's Attack on Popular Religion in The Natural History of Religion. Philosophical Quarterly 62 (249):715-736.score: 96.0
    There is reason for genuine puzzlement about Hume's aim in ‘The Natural History of Religion’. Some commentators take the work to be merely a causal investigation into the psychological processes and environmental conditions that are likely to give rise to the first religions, an investigation that has no significant or straightforward implications for the rationality or justification of religious belief. Others take the work to constitute an attack on the rationality and justification of religious belief in general. In (...)
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  27. Hava Tirosh-Samuelson (2010). History and the Future of Science and Religion. Zygon 45 (2):448-461.score: 96.0
    Philip Hefner identifies three settings in which to assess the future of science and religion: the academy, the public sphere, and the faith community. This essay argues that the discourse of science and religion could improve its standing within the secular academy in America by shifting the focus from theology to history. In the public sphere, the science-and-religion discourse could play an important role of promoting tolerance and respect toward the religious Other. For a given faith (...)
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  28. Jennifer A. Herdt (2012). David Hume: A Dissertation on the Passions; The Natural History of Religion. Hume Studies 36 (2):233-235.score: 96.0
    The present volume is the fifth out of eight total projected for the Clarendon Edition of the Works of David Hume. Its editor, Tom Beauchamp, is one of the general editors of the Clarendon Hume, together with David Fate Norton and M. A. Stewart. Beauchamp served as the editor for the Clarendon editions of An Enquiry concerning the Principle of Morals (1998) and An Enquiry concerning Human Understanding (2000), both of which have garnered critical acclaim. Like the previous volumes, this (...)
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  29. Daniel J. Boorstin (1941/1996). The Mysterious Science of the Law: An Essay on Blackstone's Commentaries Showing How Blackstone, Employing Eighteenth Century Ideas of Science, Religion, History, Aesthetics, and Philosophy, Made of the Law at Once a Conservative and a Mysterious Science. University of Chicago Press.score: 96.0
    Referred to as the "bible of American lawyers," Blackstone's Commentaries on the Laws of England shaped the principles of law in both England and America when its first volume appeared in 1765. For the next century that law remained what Blackstone made of it. Daniel J. Boorstin examines why Commentaries became the most essential knowledge that any lawyer needed to acquire. Set against the intellectual values of the eighteenth century-and the notions of Reason, Nature, and the Sublime-- Commentaries is at (...)
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  30. Kevin J. Harrelson (2013). Theology, History, and Religious Identification: Hegelian Methods in the Study of Religion. Sophia 52 (3):463-482.score: 96.0
    This essay deals with the impact of Hegel's philosophy of religion by examining his positions on religious identity and on the relationship between theology and history. I argue that his criterion for religious identity was socio-historical, and that his philosophical theology was historical rather than normative. These positions help explain some historical peculiarities regarding the effect of his philosophy of religion. Of particular concern is that although Hegel’s own aims were apologetic, his major influence on religious thought (...)
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  31. Richard Henry Popkin (1986). Probability and Certainty in Seventeenth-Century England. A Study of the Relationships Between Natural Science, Religion, History, Law and Literature (Review). Journal of the History of Philosophy 24 (3):416-418.score: 96.0
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  32. Ezra Talmor (1984). Probability and Certainty in Seventeenth-Century England. A Study of the Relationships Between Natural Science, Religion, History. Law, and Literature. History of European Ideas 5 (2):209-211.score: 96.0
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  33. Tom Beauchamp (ed.) (2009). David Hume: A Dissertation on the Passions; The Natural History of Religion. OUP Oxford.score: 96.0
    David Hume (1711-1776) is one of the greatest of philosophers. Today he probably ranks highest of all British philosophers in terms of influence and philosophical standing. His philosophical work ranges across morals, the mind, metaphysics, epistemology, religion, and aesthetics; he had broad interests not only in philosophy as it is now conceived but in history, politics, economics, religion, and the arts. He was a master of English prose. -/- The Clarendon Hume Edition will include all of his (...)
     
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  34. Duncan B. Forrester (1995). Not by Reason Alone: Religion, History and Identity in Early Modern Political Thought. History of European Ideas 21 (4):604-605.score: 96.0
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  35. Heinrich Heine (2007). On the History of Religion and Philosophy in Germany and Other Writings. Cambridge University Press.score: 96.0
    This volume presents a colourful and entertaining overview of German intellectual history by a central figure in its development. Heinrich Heine (1797-1856), famous poet, journalist, and political exile, studied with Hegel and was personally acquainted with the leading figures of the most important generation of German writers and philosophers. In his groundbreaking History he discusses the history of religion, philosophy, and literature in Germany up to his time, seen through his own highly opinionated, politically aware, philosophically (...)
     
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  36. Sigrid Weigel (2010). Between the Philosophy of Religion and Cultural History: Susan Taubes on the Birth of Tragedy and the Negative Theology of Modernity. Telos 2010 (150):115-135.score: 96.0
    The caesura of tragedy, more precisely tragedy as the scene of a caesura upon which an interruption occurs in the relation between divine grounds and human will, stands at the center of Susan Taubes's confrontation with tragedy. Moving beyond an explication of generic history, she analyzed the “Nature of Tragedy” (1953) as a phenomenon emerging from a cultural-historical threshold situation, illuminating tragedy's origins in the framework of her approach to ritual, religion, and philosophy. In respect to the (...) of theory, these reflections are located at a transition point between religious and cultural history. Her argument that tragedy maintains a…. (shrink)
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  37. Recep Boztemur (2010). Nationalism and Religion in the Formation of Modern State in Turkey and Egypt Until World War I. Journal for the Study of Religions and Ideologies 4 (12):27-40.score: 92.0
    This study discusses the formation of national identity and the nation state in the modern Middle East in comparison with Turkey, one of the earlier models of national state formation in the region. The basic aim of the study is to examine the position of religion and religious identity as the source of legitimacy in the modern state. In order to have a better understanding of the relationship between nationalism and religion in the Middle East, the study attempts (...)
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  38. Ronald Beiner (2010). Civil Religion: A Dialogue in the History of Political Philosophy. Cambridge University Press.score: 90.0
    Machine generated contents note: Part I. Machiavelli, Hobbes, Rousseau: Three Versions of the Civil Religion Project: 1. Rousseau's problem; 2. The Machiavellian solution: paganization of Christianity; 3. Moses and Mohammed as founder-princes or legislators; 4. Re-founding and 'filiacide': Machiavelli's debt to Christianity; 5. The Hobbesian solution: Judaicization of Christianity; 6. Behemoth: Hobbesian 'theocracy' versus the real thing; 7. Geneva Manuscript: the apparent availability of a Rousseauian solution; 8. Social Contract: the ultimate unavailability of a Rousseauian solution; Part II. Responses (...)
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  39. Joshua Ehrlich (2013). William Robertson and Scientific Theism. Modern Intellectual History 10 (3):519-542.score: 90.0
    Scholars have hitherto found little to no place for natural philosophy in the intellectual makeup of the Enlightened historian William Robertson, overlooking his significant contacts with that province and its central relevance to the controversy surrounding David Hume and Lord Kames in the 1750s. Here I reexamine Robertson's Situation of the World at the Time of Christ's Appearance (1755) in light of these contexts. I argue that his foundational sermon drew upon the scientific theism of such thinkers as Joseph Butler, (...)
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  40. Timothy Fitzgerald (2007). Discourse on Civility and Barbarity: A Critical History of Religion and Related Categories. Oxford University Press.score: 90.0
    In recent years scholars have begun to question the usefulness of the category of ''religion'' to describe a distinctive form of human experience and behavior. In his last book, The Ideology of Religious Studies (OUP 2000), Timothy Fitzgerald argued that ''religion'' was not a private area of human existence that could be separated from the public realm and that the study of religion as such was thus impossibility. In this new book he examines a wide range of (...)
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  41. Jerzy A. Janik (2008). Science—ReligionHistory. The Twelfth Seminar. Dialogue and Universalism 18 (9-10):5-10.score: 90.0
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  42. Frank Usarski (2013). A polêmica sobre supostos “empréstimos” do Budismo ao Cristianismo e sua relevância para a fase inicial da Ciência da Religião institucionalizada (The polemics on alleged “borrowings” of Christianity from Buddhism). DOI: 10.5752/P.2175-5841.2013v11n31p914. [REVIEW] Horizonte 11 (31):914-943.score: 90.0
    Na segunda década do século XX iniciou-se um debate polêmico sobre a possibilidade de que fontes budistas tenham influenciado escrituras cristãs. Nas décadas seguintes, o assunto tornou-se um tópico intensamente debatido em círculos acadêmicos da época, mas a controversa se acalmou ainda antes da Primeira Guerra Mundial. O presente artigo oferece um resumo sistemático do debate em questão e possibilita a hipótese de que em dois sentidos a discussão era sintomática para os Estudos da Religião da época. Primeiro, o debate (...)
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  43. Zain Ali (2006). Islam: Religion, History, and Civilization (Review). Philosophy East and West 56 (3):495-497.score: 90.0
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  44. Jerzy A. Janik (2008). Science—ReligionHistory 8th Seminar. Dialogue and Universalism 18 (4/6):5-10.score: 90.0
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  45. Vishwanath Pandey (ed.) (1976). The Orient: The World of Jainism: Jaina History, Art, Literature, Philosophy and Religion. Pandey.score: 90.0
    Pandey, V. Introduction.--Kalelkar, K. S. Jainism, a familyhood of all religions.--David, M. D. From Risabha to Mahavira.--Chalil, J. E. Glimpses of Southern Jainism.--Gopani, A. S. Life and culture in Jaina narrative literature, 8th, 9th and 10th century A.D.--Gopani, A. S. Position of women in Jaina literature.--Ranka, R. Evolution of Jaina thought.--Pandey, V. Jaina philosophy and religion.--Shah, C. C. Jainism and modern life.--Sankalia, H. D. The great renunciation.--Shah, U. P. Jaina contribution to Indian art.--Gorakshkar, S. Early metal images of the (...)
     
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  46. N. J. Richardson & B. Jordan (1982). Servants of the Gods: A Study in the Religion, History and Literature of Fifth-Century Athens. Journal of Hellenic Studies 102:268.score: 90.0
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  47. Adam B. Seligman (forthcoming). Joshua Mitchell is Professor of Political Theory at Georgetown University. His Research Interests Lie in the History of Western Politi-Cal Thought, Social Theory and Political Theology. Among His Many Publications Are Not by Reason Alone: Religion, History, and Identity in Early Modern Political Thought (1993), the Fragility of Freedom. Theoria.score: 90.0
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  48. Brian R. Clack (1999). Wittgenstein, Frazer, and Religion. St. Martin's Press.score: 84.0
    In the first full-length analysis of Wittgenstein's Remarks on Frazer's Golden Bough, Brian R. Clack presents a fresh and innovative interpretation of Wittgenstein's conception of religion. While previous commentators have tended to sideline the Remarks on Frazer, Clack shows how the key to Wittgenstein's thought on religion lies in these remarks on primitive magico-religious observances. This book shows that Wittgenstein neither embraces expressivism, as it is generally assumed, nor straightforwardly denies instrumentalism. Focusing instead on Wittgenstein's suggestion (...)
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  49. David Hume (1757/1992). The Natural History of Religion. Macmillan Pub. Co..score: 84.0
    The text followed in this edition is that established by TH Green and TH Grose and printed in their critical edition of Hume's Essays, Moral, Political, ...
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  50. Arie L. Molendijk & Peter Pels (eds.) (1998). Religion in the Making: The Emergence of the Sciences of Religion. Brill.score: 84.0
    This volume explores the ways in which religion became the object of scientific research in the nineteenth and early twentieth centuries.
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