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

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  1. Iulia Grad (2010). Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei/ Methodology of Teaching Religion. Journal for the Study of Religions and Ideologies 6 (16):177-178.score: 55.0
    Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei (Methodology of Teaching Religion) Reîntregirea Publishing House, Alba Iulia, 2000.
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  2. D. Z. Phillips (2001). Religion and the Hermeneutics of Contemplation. Cambridge University Press.score: 45.0
    Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result (...)
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  3. Gavin D. Flood (1999). Beyond Phenomenology: Rethinking the Study of Religion. Cassell.score: 42.0
    This book argues that understandings and explanations of religion are always historically contingent.
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  4. James L. Cox (1992). Expressing the Sacred: An Introduction to the Phenomenology of Religion. University of Zimbabwe Publications.score: 39.0
     
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  5. Udo Tworuschka (1974). Th. P. Van Baaren and H. J. W. Drijvers (Hrsg.): Religion, Culture and Methodology. Papers of the Groningen Working-Group for the Study of Fundamental Problems and Methods of Science of Religion. - The Hague/Paris: Mouton & Co. (1973). 171 Pp. (Religion and Reason. Method and Theory in the Study and Interpretation of Religion, Bd. 8). [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 26 (3):266-268.score: 37.0
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  6. Mariasusai Dhavamony (1976). Phenomenology of Religion: Appellation and Methodology. Heythrop Journal 17 (1):64-67.score: 36.0
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  7. S. J. Mariasusai Dhavamony (1976). Phenomenology of Religion: Appellation and Methodology. Heythrop Journal 17 (1):64–67.score: 36.0
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  8. Lemuel Dourado Guerra (2012). A interpretação de fenômenos religiosos contemporâneos a partir de Weber: notas inspiradas em uma leitura crítica do Novo Mapa das Religiões - DOI: 10.5752/P.2175-5841.2011v9n23p674. [REVIEW] Horizonte 9 (23):674-689.score: 36.0
    (The interpretation of contemporary religious phenomena from Weber’s point of view: some notes inspired on a critical reading of The New Map of Religions ) - DOI: 10.5752/P.2175-5841.2011v9n23p674 Resumo Dentre alguns usos equivocados recorrentes das contribuições teóricas de Weber apresentadas em A Ética Protestante e o Espírito do Capitalismo , podemos citar: tratar suas interpretações como conhecimento nomotético e não ideográfico, como o pretendido pelo autor; o tratamento dos tipos ideais de capitalismo e das éticas das religiões puritanas, bem como (...)
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  9. Mikael Lundmark (2010). When Mrs B Met Jesus During Radiotherapy A Single Case Study of a Christic Vision: Psychological Prerequisites and Functions and Considerations on Narrative Methodology. Archive for the Psychology of Religion 32 (1):27-68.score: 36.0
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  10. Charles L. Creegan (1989). Wittgenstein and Kierkegaard: Religion, Individuality, and Philosophical Method. Routledge.score: 33.0
  11. Daniel Arthur McGregor (1929). The Logic of Science and the Logic of Religion--A Study in Method.score: 33.0
     
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  12. Peter Nynäs (2008). Counter-Intuitive Religious Representations From the Perspective of Early Intersubjective Development and Complex Representational Constellations. A Methodological Reflection. Archive for the Psychology of Religion 30 (1):37-55.score: 30.0
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  13. Maarten Boudry, Stefaan Blancke & Johan Braeckman (2010). How Not to Attack Intelligent Design Creationism: Philosophical Misconceptions About Methodological Naturalism. [REVIEW] Foundations of Science 15 (3):227-244.score: 28.0
    In recent controversies about Intelligent Design Creationism (IDC), the principle of methodological naturalism (MN) has played an important role. In this paper, an often neglected distinction is made between two different conceptions of MN, each with its respective rationale and with a different view on the proper role of MN in science. According to one popular conception, MN is a self-imposed or intrinsic limitation of science, which means that science is simply not equipped to deal with claims of the supernatural (...)
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  14. Gregory W. Dawes (2011). In Defense of Naturalism. International Journal for Philosophy of Religion 70 (1):3-25.score: 28.0
    History and the modern sciences are characterized by what is sometimes called a methodological naturalism that disregards talk of divine agency. Some religious thinkers argue that this reflects a dogmatic materialism: a non-negotiable and a priori commitment to a materialist metaphysics. In response to this charge, I make a sharp distinction between procedural requirements and metaphysical commitments. The procedural requirement of history and the sciences—that proposed explanations appeal to publicly-accessible bodies of evidence—is non-negotiable, but has no metaphysical implications. The metaphysical (...)
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  15. Robert T. Pennock (2011). Can't Philosophers Tell the Difference Between Science and Religion? Demarcation Revisited. Synthese 178 (2):177-206.score: 27.0
    In the 2005 Kitzmiller v Dover Area School Board case, a federal district court ruled that Intelligent Design creationism was not science, but a disguised religious view and that teaching it in public schools is unconstitutional. But creationists contend that it is illegitimate to distinguish science and religion, citing philosophers Quinn and especially Laudan, who had criticized a similar ruling in the 1981 McLean v. Arkansas creation-science case on the grounds that no necessary and sufficient demarcation criterion was possible (...)
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  16. Taede A. Smedes (2014). Emil Brunner Revisited: On the Cognitive Science of Religion, the Imago Dei, and Revelation. Zygon 49 (1):190-207.score: 27.0
    This article aims at a constructive and argumentative engagement between the cognitive science of religion (CSR) and philosophical and theological reflection on the imago Dei. The Swiss theologian Emil Brunner argued that the theological notion that humans were created in the image of God entails that there is a “point of contact” for revelation to occur. This article argues that Brunner's notion resonates quite strongly with the findings of the CSR. The first part will give a short overview of (...)
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  17. James O. Pawelski (2001). Heaven's Champion: William James's Philosophy of Religion (Review). [REVIEW] Journal of Speculative Philosophy 15 (1):56-61.score: 27.0
    William James is notorious for the large number of inconsistencies and at least apparent contradictions in his writings. Many readers conclude that he should be appreciated more for his profound but erratic insights than for any coherent philosophical perspective. Ellen Kappy Suckiel disagrees. She argues that James is far more careful and systematic than many readers realize. Her work on James is guided by the attempt to lay bare his coherent philosophical vision and the consistent philosophical methodology underlying it. (...)
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  18. Salman Hameed (2012). Walking the Tightrope of the Science and Religion Boundary. Zygon 47 (2):337-342.score: 27.0
    AbstractIslam's Quantum Question by Nidhal Guessoum offers a sophisticated approach to reconciling the results of modern science with Islamic tradition. The book provides a valuable critique of existing literature on Islam and science and advocates the promotion of good science and science education in the Muslim world. A central tension in the book revolves around Guessoum's efforts to promote a version of theistic science, while at the same establishing a clear boundary for science and scientific methodology. Although the latter (...)
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  19. Christina M. Gschwandtner (2012). Paul Ricœur and the Relationship Between Philosophy and Religion in Contemporary French Phenomenology. Études Ricoeuriennes / Ricoeur Studies 3 (2):7-25.score: 27.0
    In this paper I consider Ricœur’s negotiation of the boundary or relationship between philosophy and religion in light of the larger debate in contemporary French philosophy. I suggest that contrasting his way of dealing with the intersection of the two discourses to that of two other French thinkers (Jean-Luc Marion and Michel Henry) illuminates his stance more fully. I begin with a brief outline of Ricœur’s claims about the distinction or relation between the discourses, then reflect on those of (...)
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  20. Sergio Sorrentino (2004). Realtà Del Senso E Universo Religioso: Per Un Approccio Trascendentale Al Fenomeno Della Religione. Carocci.score: 27.0
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  21. Domenic Marbaniang (ed.) (2009, 2011). Epistemics of Divine Reality. Lulu.score: 24.0
    ... belief that every creature is a manifestation of God pantheism – belief that everything is divine phenomena – (Kantian) reality-as-it-appears polytheism ...
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  22. Victoria Harrison (2010). Philosophy of Religion, Fictionalism, and Religious Diversity. International Journal for Philosophy of Religion 68 (1):43-58.score: 24.0
    Until recently philosophy of religion has been almost exclusively focused upon the analysis of western religious ideas. The central concern of the discipline has been the concept God , as that concept has been understood within Judaeo-Christianity. However, this narrow remit threatens to render philosophy of religion irrelevant today. To avoid this philosophy of religion should become a genuinely multicultural discipline. But how, if at all, can philosophy of religion rise to this challenge? The paper considers (...)
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  23. K. Helmut Reich (2007). Enlarging the Interdisciplinary Circle: Joan Koss-Chioino's and Philip Hefner's Approach to Spiritual Transformation and Healing. Zygon 42 (2):553-560.score: 24.0
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  24. Andrew Miles (2009). On the Interface Between Science, Medicine, Faith and Values in the Individualization of Clinical Practice: A Review and Analysis of 'Medicine of the Person' Cox, J., Campbell, A. V. & Fulford, K. W. M., Eds (2007). [REVIEW] Journal of Evaluation in Clinical Practice 15 (6):1000-1024.score: 24.0
  25. Bernard Peach (1978). Miracles, Methodology, and Metaphysical Rationalism. International Journal for Philosophy of Religion 9 (2):66 - 84.score: 24.0
    THIS ARTICLE WAS ORIGINALLY GIVEN IN A SYMPOSIUM HONORING ROBERT L PATTERSON, AT THE MEETING OF THE SOCIETY FOR PHILOSOPHY OF RELIGION IN SAVANNAH, GEORGIA, FEBRUARY 24, 1977. IT CLAIMS THAT HIS PHILOSOPHICAL METHODOLOGY IS MORE INCLUSIVE, VARIED, AND POWERFUL THAN HIS OWN DESCRIPTION OF IT AS "THE A PRIORI METHOD" WOULD INDICATE. A SURVEY OF PATTERSON’S WORKS, A COMPARISON WITH RICHARD PRICE’S CRITICISM OF DAVID HUME ON MIRACLES, AND COMPARISON AND CONTRAST WITH JOHN LOCKE AND W E (...)
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  26. David Munchin (2011). Is Theology a Science?: The Nature of the Scientific Enterprise in the Scientific Theology of Thomas Forsyth Torrance and the Anarchic Epistemology of Paul Feyerabend. Brill.score: 24.0
    Introduction: Context and hisotry -- Introducing the dailogue partners : Torrance and Feyerabend -- Torrance : theology cohabiting with natural science -- Torrance's proposal : a new objectivity -- Feyerabend's challenge : 'knowledge without foundations' -- Two excuses -- Coherence and language -- From foundations to spirals -- Conclusion.
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  27. William Foxwell Albright (1957). From the Stone Age to Christianity. Garden City, N.Y.,Doubleday.score: 24.0
     
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  28. Marvin Farber (1968). Basic Issues of Philosophy: Experience, Reality, and Human Values. New York, Harper & Row.score: 24.0
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  29. J. S. Krüger (1982). Studying Religion: A Methodological Introduction to Science of Religion. University of South Africa.score: 24.0
     
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  30. Jacek Meller & Adam Świeżyński (eds.) (2010). Przyrodoznawstwo Filozofia-Teologia: Obszary I Perspektywy Dialogu. Wydawn. Uniwersytetu Kardynała Stefana Wyszyńskiego.score: 24.0
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  31. Ioannis Kyriakakis (2012). Traditional African Religion, Cosmology and Christianity. Journal for the Study of Religions and Ideologies 11 (32):132-154.score: 22.0
    In this article I am applying the anthropological term of "cosmology" to the study of Christianity in order to place plural Christian settings under a wider methodological perspective. I am drawing on the findings of my fieldwork in Southwestern Ghana, where I met twelve different Christian denominations and five traditional healers operating in one village. I am sketching a concise image of the local Nzema cosmology and then I am launching an attempt to present its Christian equivalent. Informed by the (...)
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  32. John S. Wilkins & Paul E. Griffiths (forthcoming). Evolutionary Debunking Arguments in Three Domains: Fact, Value, and Religion. In James Maclaurin Greg Dawes (ed.), A New Science of Religion. Routledge.score: 21.0
    Ever since Darwin people have worried about the sceptical implications of evolution. If our minds are products of evolution like those of other animals, why suppose that the beliefs they produce are true, rather than merely useful? We consider this problem for beliefs in three different domains: religion, morality, and commonsense and scientific claims about matters of empirical fact. We identify replies to evolutionary scepticism that work in some domains but not in others. One reply is that evolution can (...)
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  33. Andrew Chignell (2010). The Devil, The Virgin, and the Envoy: Symbols of Moral Struggle in Religion II.2. In Otfried Hoeffe (ed.), Klassiker Auslegen: Religion innerhalb der Grenzen der blossen. Akademie Verlag.score: 21.0
  34. Matthew C. Halteman (2002). Toward a Continental Philosophy of Religion: Derrida, Responsibility, and Non-Dogmatic Faith. In Philip Goodchild (ed.), Rethinking Philosophy of Religion: Approaches from Continental Philosophy. Fordham University Press.score: 21.0
    From its inception in Kant's efforts to articulate a "religion within the limits of reason alone," the Continental tradition has maintained a strict division of labor between theological and philosophical reflection on religion. In what follows, I examine this continental legacy in the context of Jacques Derrida's recent work on the concept of responsibility. First I discuss three guiding themes (the limits of speculative analysis, the idea of nondogmatic religion, and the importance of the other) that characterize (...)
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  35. Maeve Cooke (2006). Salvaging and Secularizing the Semantic Contents of Religion: The Limitations of Habermas's Postmetaphysical Proposal. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):187 - 207.score: 21.0
    The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political deliberations in the informally organized public spheres of (...)
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  36. Jessica M. Wilson (forthcoming). Three Dogmas of Metaphysical Methodology. In Matthew Haug (ed.), New Essays on Philosophical Methodology. Routledge.score: 21.0
    In what does philosophical progress consist? 'Vertical' progress corresponds to development within a specific paradigm/framework for theorizing (of the sort associated, revolutions aside, with science); 'horizontal' progress corresponds to the identification and cultivation of diverse paradigms (of the sort associated, conservativism aside, with art and pure mathematics). Philosophical progress seems to involve both horizontal and vertical dimensions, in a way that is somewhat puzzling: philosophers work in a number of competing frameworks (like artists or mathematicians), while typically maintaining that only (...)
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  37. James DiCenso (2007). Kant, Freud, and the Ethical Critique of Religion. International Journal for Philosophy of Religion 61 (3):161 - 179.score: 21.0
    This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought, and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality, of which Kant’s (...)
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  38. Jitse M. van der Meer (2000). The Engagement of Religion and Biology: A Case Study in the Mediating Role of Metaphor in the Sociobiology of Lumsden & Wilson. [REVIEW] Biology and Philosophy 15 (5):669-698.score: 21.0
    I claim that explanations of human behaviour by Edward O. Wilsonand Charles Lumsden are constituted by a religiously functioningmetaphysics: emergent materialism. The constitutive effects areidentified using six criteria, beginning with a metaphorical re-description of dissimilarities between levels of organization interms of the lower level, and consist of conceptual andexplanatory reductions (CER). Wilson and Lumsden practice CER,even though CER is not required by emergent materialism. Theypreconceive this practice by a re-description which conflates thelevels of organization and explain failure of CER in (...)
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  39. Pamela Sue Anderson & Beverley Clack (eds.) (2004). Feminist Philosophy of Religion: Critical Readings. Routledge.score: 21.0
    Feminist philosophy of religion as a subject of study has developed in recent years because of the identification and exposure of explicit sexism in much of the traditional philosophical thinking about religion. This struggle with a discipline shaped almost exclusively by men has led feminist philosophers to redress the problematic biases of gender, race, class and sexual orientation of the subject. Anderson and Clack bring together new and key writings on the core topics and approaches to this growing (...)
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  40. Serge Grigoriev (2011). Rorty, Religion, and Humanism. International Journal for Philosophy of Religion 70 (3):187-201.score: 21.0
    This article offers a review of Richard Rorty’s attempts to come to terms with the role of religion in our public and intellectual life by tracing the key developments in his position, partially in response to the ubiquitous criticisms of his distinction between private and public projects. Since Rorty rejects the possibility of dismissing religion on purely epistemic grounds, he is determined to treat it, instead, as a matter of politics. My suggestion is that, in this respect, Rorty’s (...)
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  41. Sami Pihlström (2007). Religion and Pseudo-Religion: An Elusive Boundary. [REVIEW] International Journal for Philosophy of Religion 62 (1):3 - 32.score: 21.0
    This paper examines the possibility of setting a boundary between religion and “pseudo-religion” (or superstition). Philosophers of religion inspired by Ludwig Wittgenstein’s ideas, in particular, insist that religious language-use can be neither legitimated nor criticized from the perspective of non-religious language-games. Thus, for example, the “theodicist” requirement that the existence of evil should be theoretically reconciled with theism can be argued to be pseudo-religious (superstitious). Another example discussed in the paper is the relation between religion and (...)
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  42. Moritz Baumstark (2012). The End of Empire and the Death of Religion : A Reconsideration of Hume's Later Political Thought. In Ruth Savage (ed.), Philosophy and Religion in Enlightenment Britain: New Case Studies. Oxford University Press.score: 21.0
    This essay reconsiders David Hume’s thinking on the fate of the British Empire and the future of established religion. It provides a detailed reconstruction of the development of Hume’s views on Britain’s successive attempts to impose or regain its authority over its North American colonies and compares these views with the stance taken during the American Crisis by Adam Smith and Josiah Tucker. Fresh light is shed on this area of Hume’s later political thought by a new letter, appended (...)
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  43. Christopher Callaway (2011). Keeping Score: The Consequential Critique of Religion. [REVIEW] International Journal for Philosophy of Religion 70 (3):231-246.score: 21.0
    This essay attempts to specify just what one would need to show in order to draw any substantive conclusion about religion’s consequential value. It is focused on three central questions: (1) What exactly is being evaluated? (2) What benefits and harms are relevant? (3) How are the relevant benefits and harms to be assessed? Each of these questions gives rise to a range of thorny philosophical and empirical issues, and any thesis about religion’s ultimate consequential value will therefore (...)
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  44. Philip Clayton (2010). Something New Under the Sun: Forty Years of Philosophy of Religion, with a Special Look at Process Philosophy. [REVIEW] International Journal for Philosophy of Religion 68 (1):139-152.score: 21.0
    Looking back over the last 40 years of work in the philosophy of religion provides a fascinating vantage point from which to assess the state of the discipline today. I describe central features of American philosophy of religion in 1970 and reconstruct the last 40 years as a progression through four main stages. This analysis offers an overarching framework from which to examine the major contributions and debates of process philosophy of religion during the same period. The (...)
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  45. Chakravarthi Ram-Prasad (2011). Against a Hindu God: Buddhist Philosophy of Religion in India (Review). Philosophy East and West 61 (3):560-564.score: 21.0
    The dramatic title Against a Hindu God: Buddhist Philosophy of Religion in India, while accurate enough in some respects, does not do justice to this subtle, densely argued, technically demanding, and often astonishingly wide-ranging book by Parimal Patil. The traces of the doctoral thesis that it was in a previous life are still there, evident in the concern to explain methodology to inquisitorial examiners and the reluctance to let any footnote go by if it can possibly be included. (...)
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  46. Mikel Burley (2012). D. Z. Phillips' Contemplations on Religion and Literature. International Journal for Philosophy of Religion 71 (1):21-37.score: 21.0
    This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot , that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, I argue (...)
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  47. Billy Joe Lucas (2012). The Right to Believe Truth Paradoxes of Moral Regret for No Belief and the Role(s) of Logic in Philosophy of Religion. International Journal for Philosophy of Religion 72 (2):115-138.score: 21.0
    I offer you some theories of intellectual obligations and rights (virtue Ethics): initially, RBT (a Right to Believe Truth, if something is true it follows one has a right to believe it), and, NDSM (one has no right to believe a contradiction, i.e., No right to commit Doxastic Self-Mutilation). Evidence for both below. Anthropology, Psychology, computer software, Sociology, and the neurosciences prove things about human beliefs, and History, Economics, and comparative law can provide evidence of value about theories of rights. (...)
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  48. Ulf Zackariasson (2009). A Critique of Foundationalist Conceptions of Comprehensive Doctrines in the Religion in Politics-Debate. International Journal for Philosophy of Religion 65 (1):11 - 28.score: 21.0
    This paper comprises a critical examination of foundationalist conceptions of comprehensive doctrines in the religion in politics-debate. I argue that John Rawls, the towering figure of this debate, operates with a foundationalist conception of comprehensive doctrines that has shaped the debate’s view of relevant alternatives (often referred to as exclusivism and inclusivism). However, there are several problems with foundationalist conceptions, and the most serious is that they are empirically inadequate in relation to modern Western societies. I conclude that participants (...)
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  49. K. Praveen Parboteeah, Martin Hoegl & John B. Cullen (2008). Ethics and Religion: An Empirical Test of a Multidimensional Model. [REVIEW] Journal of Business Ethics 80 (2):387 - 398.score: 21.0
    Although it seems that ethics and religion should be related, past research suggests mixed conclusions on the relationship. We argue that such mixed results are mostly due to methodological and conceptual limitations. We develop hypotheses linking Cornwall et al.’s (1986, Review of Religious Research, 27(3): 266–244) religious components to individuals’ willingness to justify ethically suspect behaviors. Using data on 63,087 individuals from 44 countries, we find support for three hypotheses: the cognitive, one affective, and the behavioral component of (...) are negatively related to ethics. Surprisingly, one aspect of the cognitive component (i.e., belief in religion) shows no relationship. Implications for research and practice are discussed. (shrink)
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  50. T. C. Kline & Justin Tiwald (eds.) (2014). Ritual and Religion in the Xunzi. SUNY Press.score: 21.0
    Xunzi, a founding figure in the Confucian tradition, is one of the world s great philosophers and theorists of religion. For much of the last century, his work has been seen largely as critical of religion, particularly the popular beliefs and invocations of supernatural forces that underpin so many religious rituals. Contributors to this volume challenge this view and offer a more sophisticated picture of Xunzi. He emerges not as critic, but rather as an adherent of religion (...)
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