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

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  1. David Ray Griffin & American Academy of Religion (1972). Philosophy of Religion and Theology, 1972 Working Papers Read to the Philosophy of Religion and Theology Section, American Academy of Religion, Annual Meeting, 1972. American Academy of Religion.
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  2. David Ray Griffin & American Academy of Religion (1971). Philosophy of Religion and Theology: 1971. American Academy of Religion.
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  3.  2
    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.
    Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei (Methodology of Teaching Religion) Reîntregirea Publishing House, Alba Iulia, 2000.
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  4.  2
    Brayton Polka (2016). On Methodology and Metaphysics, or What Does Philosophy Have to Do with Religion? The European Legacy 21 (3):324-338.
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  5.  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.
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  6.  8
    Mariasusai Dhavamony (1976). Phenomenology of Religion: Appellation and Methodology. Heythrop Journal 17 (1):64-67.
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  7.  5
    S. J. Mariasusai Dhavamony (1976). Phenomenology of Religion: Appellation and Methodology. Heythrop Journal 17 (1):64–67.
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  8.  16
    D. Z. Phillips (2001). Religion and the Hermeneutics of Contemplation. Cambridge University Press.
    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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  9.  23
    Gavin D. Flood (1999). Beyond Phenomenology: Rethinking the Study of Religion. Cassell.
    This book argues that understandings and explanations of religion are always historically contingent.
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  10. James L. Cox (1992). Expressing the Sacred: An Introduction to the Phenomenology of Religion. University of Zimbabwe Publications.
     
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  11.  84
    Nancey Murphy (2009). Cognitive Science and the Evolution of Religion. In Jeffrey Schloss & Michael J. Murray (eds.), The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. Oxford University Press 265.
    Accession Number: ATLA0001788504; Hosting Book Page Citation: p 265-277.; Physical Description: diag ; Language(s): English; Issued by ATLA: 20130825; Publication Type: Essay.
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  12.  5
    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.
    This study analyses a Christic vision perceived by a woman during a radiotherapy session for her cervical cancer. A detailed description of the vision is presented based on a photographic documentation of the radiotherapy room, a painting of the vision made by the visionary herself and narratives retold two weeks after the vision, and again, one year later. Perceptual, social, and psychodynamic psychological theories are used to analyze the psychological prerequisites of the vision. It is shown that the vision is, (...)
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  13.  21
    Charles L. Creegan (1989). Wittgenstein and Kierkegaard: Religion, Individuality, and Philosophical Method. Routledge.
  14. Daniel Arthur McGregor (1929). The Logic of Science and the Logic of Religion--A Study in Method.
     
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  15.  5
    Helen Tattam (2016). Atheism, Religion, and Philosophical “Availability” in Gabriel Marcel. International Journal for Philosophy of Religion 79 (1):19-30.
    The dramatic change in the focus and overall project of French philosophy since World War I has become increasingly apparent, with one of the resultant developments being, as Geroulanos has identified, the emergence of “an atheism that is not humanist.” This article discusses parallels between the philosophical methodology of Gabriel Marcel and this new form of atheism. In so doing, it explores connections between Marcel and French philosophy’s more recent “turn to religion,” and uses these to (...)
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  16.  4
    Mustafa Koç (2012). Psychology of Religion in Turkey (1949–2012): An Overview. Archive for the Psychology of Religion 34 (3):327-340.
    This article aims to introduce, in brief, studies on psychology of religion in Turkey from 1949 to 2012 using literature survey methodology. The historical development of psychology of religion in the West will first be presented before focusing on the historical development of such studies in Turkey. Thereafter, the number of academic psychologists of religion in Turkey is listed. In addition, some information is given about journals, articles and academic dissertations covering scientific studies on the psychology (...)
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  17.  4
    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.
    (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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  18.  1
    Helmut K. Reich & Peter C. Hill (2008). Quo Vadis Psychology of Religion? Introduction to the Special Section. Archive for the Psychology of Religion 30 (1):5-18.
    After a brief review of the history of the psychology of religion and its nature, we introduce this special section by presenting various themes of ongoing research and pointing out differentially the desirability of continued efforts in these areas. We then assess the field, its growth, increased interdisciplinary opportunities, lesser marginalization, and improved research methodology but also the challenge of arriving at theoretical coherence, studying all types of religious and spiritual understanding and experience, and researching the richness and (...)
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  19. Helmut K. Reich & Peter C. Hill (2008). Quo Vadis Psychology of Religion? Introduction to the Special Section. Archive for the Psychology of Religion / Archiv für Religionspychologie 30 (1):5-18.
    After a brief review of the history of the psychology of religion and its nature, we introduce this special section by presenting various themes of ongoing research and pointing out differentially the desirability of continued efforts in these areas. We then assess the field, its growth, increased interdisciplinary opportunities, lesser marginalization, and improved research methodology but also the challenge of arriving at theoretical coherence, studying all types of religious and spiritual understanding and experience, and researching the richness and (...)
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  20. Taede A. Smedes (2014). Emil Brunner Revisited: On the Cognitive Science of Religion, the Imago Dei, and Revelation. Zygon 49 (1):190-207.
    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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  21.  15
    Salman Hameed (2012). Walking the Tightrope of the Science and Religion Boundary. Zygon 47 (2):337-342.
    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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  22.  8
    Andrew Ali Aghapour (2014). Defining “Religion” as Natural: A Critical Invitation to Robert McCauley. Zygon 49 (3):708-715.
    Previous critics have argued that Robert McCauley defines religion and science selectively and arbitrarily, cutting them to fit his model in Why Religion Is Natural and Science Is Not. McCauley has responded that final definitions are “overrated” and that artificial distinctions can serve an important role in naturalistic investigation. I agree with this position but argue that a genealogy of the category of religion is crucial to the methodology that McCauley describes. Since the inherent ambiguity of (...)
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  23. James O. Pawelski (2001). Heaven's Champion: William James's Philosophy of Religion (Review). [REVIEW] Journal of Speculative Philosophy 15 (1):56-61.
    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 (...)
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  24.  3
    Oliver D. Crisp & Michael C. Rea (eds.) (2009). Analytic Theology: New Essays in the Philosophy of Theology. Oxford University Press.
    Philosophy in the English-speaking world is dominated by analytic approaches to its problems and projects; but theology has been dominated by alternative approaches. Many would say that the current state in theology is not mere historical accident, but is, rather, how things ought to be. On the other hand, many others would say precisely the opposite: that theology as a discipline has been beguiled and taken captive by 'continental' approaches, and that the effects on the discipline have been largely deleterious. (...)
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  25.  9
    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.
    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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  26.  5
    James Tartaglia (2011). Philosophy Between Religion and Science. Essays in Philosophy 12 (2):3.
    Philosophical concerns are evidenced from the beginning of human literature, which have no obvious connection to philosophy’s mainstream epistemological and metaphysical problematic. I reject the views that the nature of philosophy is a philosophical question, and that the discipline is united by methodology, arguing that it must be united by subject matter. The origins of the discipline provide reasons to doubt the existence of a unifying subject matter, however, and scepticism about philosophy also arises from its a priori (...) and apparent lack of progress. In response, I argue that philosophy acquired a distinctive subject matter when the concept of transcendence was introduced into attempts to gain a systematic understanding of the world and our place within it; philosophy thereby pursues the same aim of achieving a synoptic vision of reality as religion, but resembles science in its development and employment of rigorous methodologies. Philosophy’s subject matter explains why it must be pursued a priori, and it only appears not to have progressed when aims are neglected, and it is inappropriately assimilated to science. (shrink)
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  27.  6
    Mark Q. Gardiner (forthcoming). Semantic Holism and Methodological Constraints in the Study of Religion. International Journal for Philosophy of Religion:1-19.
    The methodology implicit in empirically grounded social scientific studies of religion naturally allies with forms of semantic holism. However, a well known argument which questions whether holism in general is consistent with the fact that languages are learnable can be extended into an epistemological one which questions whether holism is consistent with an empirical methodology. In other words, there is question whether holism, in fact, makes social science possible. I diagnose the assumptions on which that objection rests, (...)
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  28.  3
    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.
    My main concern in this article is the relevance of theoretically integrative approaches. I argue that such approaches are methodologically better equipped for the psychology of religion because they correspond with the inherent complexity of religiosity. In order to concretize this matter I critically evaluate the hypothesis proposed by some cognitive researchers that the attraction of counter-intuitive representations provides an explanation of religion. Irrelevant aspects are left out in this hypothesis. In contrast to this I rely on cognitive-analytic (...)
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  29.  15
    Bernard Peach (1978). Miracles, Methodology, and Metaphysical Rationalism. International Journal for Philosophy of Religion 9 (2):66 - 84.
    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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  30.  53
    Max Baker-Hytch (2016). Analytic Theology and Analytic Philosophy of Religion: What's the Difference? Journal of Analytic Theology 4.
    Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or metholodology? These are pressing questions for the burgeoning (...)
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  31. Adam P. Kubiak (2011). Problematyczność ewolucyjnego wyjaśniania wiary religijnej. Racjonalia. Z Punktu Widzenia Humanistyki 1 (1):69-87.
    The aim of this paper was to prove that reduction of social, cultural and spiritual explanation of religion, to the purely biological one, is unattainable, and what is more, that such efforts are redundant and give threat to the quality of science, as well as to the quality of religious beliefs. With regard to elementary methodological scientific criteria, the examples of limitation in biological investigating and explaining of religion was shown. Subsequently, the paper presents a few important logical (...)
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  32.  82
    Adam P. Kubiak (2013). O podobieństwie między poznaniem naukowym i religijnym. Scripta Philosophica. Zeszyty Naukowe Doktorantów KUL 2:57-72.
    Aim of this paper was to fi nd and explicate similarities between science and religion with respect to classical criteria of scientifi cognition. The discourse was led within the following aspects: knowledge, method, language, institution and limits. The derived conclusion is that religion can be interpreted as satisfying all general conditions of scientific enterprise. Such a conclusion is interpreted as supporting two possible thesis: (1) religion as a scientifi c discipline ought to be implemented into scientific enterprise (...)
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  33. Gregory W. Dawes (2011). In Defense of Naturalism. International Journal for Philosophy of Religion 70 (1):3-25.
    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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  34.  42
    T. Peters (2006). Contributions From Practical Theology and Ethics. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 372--387.
    Accession Number: ATLA0001712237; Hosting Book Page Citation: p 372-387.; Language(s): English; General Note: Bibliography: p 386-387.; Issued by ATLA: 20130825; Publication Type: Essay.
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  35.  41
    Michael Welker (2006). Science and Theology: Their Relation at the Beginning of the Third Millennium. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 551-561.
    Accession Number: ATLA0001712252; Hosting Book Page Citation: p 551-561.; Language(s): English; General Note: Bibliography: p 560-561.; Issued by ATLA: 20130825; Publication Type: Essay.
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  36.  46
    John Haught (2009). Theology and Evolution: How Much Can Biology Explain? In Jeffrey Schloss & Michael J. Murray (eds.), The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion. Oxford University Press 246.
    Accession Number: ATLA0001788502; Hosting Book Page Citation: p 246-264.; Language(s): English; Issued by ATLA: 20130825; Publication Type: Essay.
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  37.  23
    Jensine Andresen & R. K. C. Foreman (2000). Methodological Pluralism in the Study of Religion. Journal of Consciousness Studies 7 (11-12):11-12.
    How the Study of Consciousness and Mapping Spiritual Experiences Can Reshape Religious Methodology This special issue of the Journal of Consciousness Studies throws down a methodological challenge to the field of Religious Studies. Over the last half century, the academic study of religion has developed a variety of angles and approaches: structuralist, Eliadian, Marxist, feminist, and so on. Recently, approaches popular in many institutions and departments have centred on linguistic and cultural analysis, notably the postmodern and deconstructivist approaches (...)
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  38. William B. Hurlbut (2006). Science, Religion, and the Politics of Stem Cells. Social Research: An International Quarterly 73 (3):819-834.
    As America's debate over federal funding of embryonic stem cell research continues to deepen, it is increasingly characterized as a conflict between the objectivity of secular science and the cultural variability of traditional religion. Yet science alone, by the very limitations of its naturalistic methodology and domain of knowledge, is unable to draw its own moral boundaries. Through a careful consideration of the relationship between scientific knowledge and our most fundamental assumptions concerning the moral value of developing life, (...)
     
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  39.  37
    Chakravarthi Ram-Prasad (2011). Against a Hindu God: Buddhist Philosophy of Religion in India (Review). Philosophy East and West 61 (3):560-564.
    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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  40.  4
    Andrew B. Irvine (2014). On Kevin Schilbrack’s Philosophy and the Study of Religions: A Manifesto. Sophia 53 (3):367-372.
    Kevin Schilbrack’s recent book sets out a series of well-considered, well-wrought arguments promoting a lively future for philosophy of religion. In the following comments on selected chapters, I seek to raise questions that require further elaboration of Schilbrack’s constructive vision and/or distinction from alternative visions with which he disagrees.Chapter 1: ‘The Full Task of Philosophy of Religion’Schilbrack begins this chapter characterizing ‘traditional philosophy of religion’ in terms of the task that the discipline sets for itself: to evaluate (...)
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  41.  3
    Margaret A. Simons (2003). Bergson's Influence on Beauvoir's Philosophical Methodology. In Claudia Card (ed.), The Cambridge Companion to Simone de Beauvoir. Cambridge University Press 107-128.
    The topic of this chapter, the early philosophical influence of Henri Bergson (1859-1941) on Simone de Beauvoir, may surprise those who remember Beauvoir’s reference to Bergson in her Memoirs of a Dutiful Daughter where she denies Bergson’s importance. She writes there of her interests in 1926: “I preferred literature to philosophy, and I would not have been at all pleased if someone had prophesized that I would become a kind of Bergson; I didn’t want to speak with that abstract voice (...)
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  42.  9
    S. Ronald Laura (1997). Reflections on Israel Scheffler's Philosophy of Religion. Studies in Philosophy and Education 16 (1/2):225-240.
    The burden of this piece is to draw together into a coherent whole the somewhat diverse strands of Israel Scheffler's thought on the philosophy of religion. Extrapolating from personal discussions with Professor Scheffler, various of his books, articles, and other unpublished materials authored and kindly provided by him, I contend that he adumbrates a post-empiricist rendering of religious belief which masterfully avoids some philosophical problems, while unwittingly giving rise to others. Committed to the view that the methodology of (...)
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  43.  4
    Archana Barua (2008). Phenomenology of Religion. Lexington Books.
    Out of the wide variety of themes covered by Husserl's phenomenology and later developed by Heidegger, Merleau Ponty, and others in different possible directions, the present work attempts to indicate the few features of the method that derives from Edmund Husserl's basic themes of the phenomenological movement and its methodology. Barua explores the manner in which this method has been applied to the study of art and religion by other phenomenologists and accordingly introduces the problem of this profound (...)
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  44. Philip Clayton (ed.) (2008). The Oxford Handbook of Religion and Science. OUP Oxford.
    The Oxford Handbook of Religion and Science is a single-volume introduction to the debate on religion and science, written by the leading experts. The field of ‘religion and science’ is exploding in popularity among academics as well as the general reading public. Spawning an increasing number of conferences and courses, this field has shown an unprecedented rate of growth in recent years. Making no pretence to encyclopaedic neutrality, each article defends a major intellectual position – at the (...)
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  45. Keith J. Cooper (1985). Scientific Method and the Appraisal of Religion: KEITH J. COOPER. Religious Studies 21 (3):319-329.
    In looking for criteria by which to assess religious conceptual systems, many philosophers have turned for help to scientific methodology. Perhaps this is because they felt philosophers of science were themselves looking in the right epistemological direction, and had a viable way of describing what they saw. Richard Swinburne has provided a strong, sustained treatment of the application of scientific method to religious truth claims, in The Existence of God . He there makes use of what he sees as (...)
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  46. John Finnis (2013). Religion and Public Reasons: Collected Essays Volume V. OUP Oxford.
    Religion and Public Reasons collects the theological work of John Finnis, spanning his contribution to such foundational issues as the justification for belief in revelation and moral-theological methodology; to the role of religion in public reason and law; and to major controversies within Catholic thought and practice since the 1960s.
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  47. Michael P. Levine (1992). Deep Structure and the Comparative Philosophy of Religion*: MICHAEL P. LEVINE. Religious Studies 28 (3):387-399.
    Through various applications of the ‘deep structure’ of moral and religious reasoning, I have sought to illustrate the value of a morally informed approach in helping us to understand the complexity of religious thought and practice…religions are primarily moved by rational moral concerns and…ethical theory provides the single most powerful methodology for understanding religious belief. Ronald Green, Religion and Moral Reason.
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  48.  1
    Jacob Neusner (1992/1999). The Transformation of Judaism: From Philosophy to Religion. Johns Hopkins University Press.
    "Neusner moves beyond the interpretation of individual texts to grasp as wholes two systems of Judaism, that of the Mishnah and that represented by Rabbinic documents of the fifth century. He thus provides an entirely fresh approach and a new answer to the central question 'What is Judaism?' At the same time, by providing a sound model for the evaluation and comparison of diverse religious systems, this book has an important place within the study of the history of religions in (...)
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  49. Vânia Noronha (2011). Reinado de Nossa Senhora do Rosário: a constituição de uma religiosidade mítica afrodescendente no Brasil (Nossa Senhora do Rosário's Reign: the establishment of a mythical afro-descendent religion in Brazil) - DOI: 10.5752/P.2175-5841.2011v9n21p268. [REVIEW] Horizonte 8 (21):268-283.
    Normal 0 21 false false false MicrosoftInternetExplorer4 Resumo O Reinado de Nossa Senhora do Rosário (também conhecido como Congado), manifestação católica, típica dos negros, festa popular e importante no Estado de Minas Gerais funda-se em uma narrativa mítica em torno da Santa de mesmo nome e constitui o imaginário de seus devotos. Compreender como esta religiosidade mítica foi constituída no Brasil é o objetivo desse artigo. Os dados são partes integrantes de tese de doutoramento que adotou a teoria da complexidade (...)
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  50. James Thrower (1982). The Student of Religion as Critic: A Marxist View: James Thrower. Religious Studies 18 (3):309-326.
    That the study of religion can be pursued and, as a matter of fact, has been pursued, from a variety of standpoints - some overt and some covert - is today something of an uncomfortable commonplace to those involved in teaching Religionswissenschaft and Religionsgeschichte in Western university departments of Religious Studies. In thus exhibiting a diversity of approach the study of religion is, however, not alone among the humane disciplines: the study of history, of politics, of society, of (...)
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