Search results for 'Religious Epistemology' (try it on Scholar)

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  1. Trent Dougherty & Chris Tweedt (2015). Religious Epistemology. Philosophy Compass 10 (8):547-559.
    Religious epistemology is the study of how subjects' religious beliefs can have, or fail to have, some form of positive epistemic status and whether they even need such status appropriate to their kind. The current debate is focused most centrally upon the kind of basis upon which a religious believer can be rationally justified in holding certain beliefs about God and whether it is necessary to be so justified to believe as a religious believer ought. (...)
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  2.  10
    Ian M. Church (2015). 50 Years of Gettier: A New Direction in Religious Epistemology? Journal of Analytic Theology 3:147-171.
    In this paper, I lend credence to the move toward non-reductive religious epistemology by highlighting the systematic failings of Alvin Plantinga’s seminal, religious epistemology when it comes to surmounting the Gettier Problem. Taking Plantinga’s account as archetypal, I argue that we have systematic reasons to believe that no reductive theory of knowledge (religious or otherwise) can viably surmount the Gettier Problem, that the future of religious epistemology lies in non-reductive models of knowledge.
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  3. Chris Tucker (2011). Phenomenal Conservatism and Evidentialism in Religious Epistemology. In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press 52--73.
    Phenomenal conservatism holds, roughly, that if it seems to S that P, then S has evidence for P. I argue for two main conclusions. The first is that phenomenal conservatism is better suited than is proper functionalism to explain how a particular type of religious belief formation can lead to non-inferentially justified religious beliefs. The second is that phenomenal conservatism makes evidence so easy to obtain that the truth of evidentialism would not be a significant obstacle to justified (...)
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  4.  14
    Joe Milburn (2015). Anti-Luck Virtue Epistemology as Religious Epistemology: A Response to Bobier. Philosophia 43 (2):427-434.
    In a recent paper, Christopher Bobier has argued that Duncan Pritchard’s Anti-Luck Virtue Epistemology cannot account for knowledge that we have through Divine Revelation. This gives philosophers who believe that Divine Revelation can be source of knowledge reason to reject ALVE. Bobier’s arguments are specifically against ALVE, but they serve as arguments against all sorts of virtue epistemologies. In this paper then, I will critically examine Bobier’s argument, and contend that virtue epistemologies are compatible with knowledge through Divine Revelation.
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  5.  64
    Matthew A. Benton, John Hawthorne & Dani Rabinowitz (eds.) (forthcoming). Knowledge, Belief, and God: New Insights in Religious Epistemology. Oxford University Press.
    A collection of 16 new essays in the epistemology of religion, broadly construed. Includes work from historical perspectives (the medieval period; Hume; Scotus; Maimonides); in social epistemology (on testimony, disagreement, and expertise); formal epistemology (especially fine-tuning and many-worlds hypotheses); and rationality considerations (practical factors, modal arguments, phenomenal conservatism). -/- Contributors: Charity Anderson, Richard Cross, Billy Dunaway, Dani Rabinowitz, Isaac Choi, Hans Halvorson, John Hawthorne & Yoaav Isaacs, Roger White, Max Baker-Hytch, Rachel Elizabeth Fraser, Jennifer Lackey, Paulina Sliwa, (...)
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  6.  92
    Kelly James Clark, Religious Epistemology. Internet Encyclopedia of Philosophy.
  7.  41
    Ramona Hosu (2013). Reformed Epistemology and the Problem of Religious Diversity. Journal for the Study of Religions and Ideologies 12 (34):266-274.
    Review of Joseph Kim, Reformed Epistemology and the Problem of Religious Diversity.
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  8.  76
    Paul K. Moser (2008). The Elusive God: Reorienting Religious Epistemology. Cambridge University Press.
    Three questions motivate this book's account of evidence for the existence of God. First, if God's existence is hidden, why suppose He exists at all? Second, if God exists, why is He hidden, particularly if God seeks to communicate with people? Third, what are the implications of divine hiddenness for philosophy, theology, and religion's supposed knowledge of God? This book answers these questions on the basis of a new account of evidence and knowledge of divine reality that challenges skepticism about (...)
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  9. Kenneth L. Pearce (2014). Berkeley's Lockean Religious Epistemology. Journal of the History of Ideas 75 (3):417-438.
    Berkeley's main aim in his well-known early works was to identify and refute "the grounds of Scepticism, Atheism, and irreligion." This appears to place Berkeley within a well-established tradition of religious critics of Locke's epistemology, including, most famously, Stillingfleet. I argue that these appearances are deceiving. Berkeley is, in fact, in important respects an opponent of this tradition. According to Berkeley, Locke's earlier critics, including Stillingfleet, had misidentified the grounds of irreligion in Locke's philosophy while all the while (...)
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  10.  52
    Jordan Curnutt (1998). Huang on Wittgenstein on Religious Epistemology. Religious Studies 34 (1):81-89.
    Yong Huang has recently claimed that after the demise of foundationalism, philosophy and theology can turn to Ludwig Wittgenstein's non-foundationalist or coherentist religious epistemology where, it is said, religious beliefs are justified by a 'reflective equilibrium' with other kinds of beliefs, with action, and with different 'forms of life'. I argue that there are very good reasons to reject this reading of Wittgenstein: not only unsupported, it is seriously mistaken. Once the epistemological terms of the debate are (...)
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  11.  93
    Daniel Howard-Snyder (1997). The Epistemology of Religious Experience. [REVIEW] International Journal for Philosophy of Religion.
    This is a review of Keith Yandell's book.
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  12.  76
    J. Schellenberg (2011). Paul K. Moser, The Elusive God: Reorienting Religious Epistemology. [REVIEW] International Journal for Philosophy of Religion 69 (3):227-232.
    Paul K. Moser, The elusive God: reorienting religious epistemology Content Type Journal Article Pages 227-232 DOI 10.1007/s11153-010-9278-x Authors J. L. Schellenberg, Mount Saint Vincent University, 166 Bedford Hwy., Halifax, Nova Scotia, B3M2J6 Canada Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047 Journal Volume Volume 69 Journal Issue Volume 69, Number 3.
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  13.  32
    Gary Gutting (1999). An Historical Perspective on Religious Epistemology. The Proceedings of the Twentieth World Congress of Philosophy 1999:103-113.
    The project of “religious epistemology,” as it has developed and thrived among certain analytic philosophers over the last thirty years, has seldom exhibited a strong historical sensibility. Nonetheless, contemporary discussions of the rationality of religious belief obviously have important antecedents in the history of modern philosophy, particularly in the history of the Enlightenment project that so strongly challenged traditional religious belief. This paper develops two themes from this history that I will try to show are particularly (...)
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  14.  24
    Tyler Wunder (2007). Critical Study of James K. Beilby, Epistemology as Theology: An Evaluation of Alvin Plantinga's Religious Epistemology. Philo 10 (2):168-186.
    James Beilby’s Epistemology as Theology is the first monograph to address Alvin Plantinga’s completed Warrant Trilogy. The book provides a thorough introduction to Plantinga’s current religious epistemology, but readers hoping for a critical treatment of Plantinga will be largely disappointed: while Beilby does level criticisms against Plantinga, he often underestimates their significance. One of Beilby’s main goals is to sketch out how a version of Reformed epistemology, even if not exactly Plantinga’s version, can withstand its critics. (...)
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  15. R. Douglas Geivett & Brendan Sweetman (eds.) (1992). Contemporary Perspectives on Religious Epistemology. Oxford University Press.
    This unique textbook--the first to offer balanced, comprehensive coverage of all major perspectives on the rational justification of religious belief--includes twenty-four key papers by some of the world's leading philosophers of religion. Arranged in six sections, each representing a major approach to religious epistemology, the book begins with papers by noted atheists, setting the stage for the main theistic responses--Wittgensteinian Fideism, Reformed epistemology, natural theology, prudential accounts of religious beliefs, and rational belief based in (...) experience--in each case offering a representative sample of papers by leading exponents, a critical paper, and a substantial bibliography. A comprehensive introductory essay and ample cross-references help students to contrast and evaluate the different approaches, while the overall arrangement encourages them to assess the full range of philosophical positions on the issue. Carefully selected to provide both a comprehensive overview of current work and a series of modern perspectives on many classic sources--Swinburne's detailed discussion of Hume's critique of the design argument, for example, as well as an entire section evaluating and extending Pascal's famous Wager--the essays also provide a uniquely readable survey that will be useful in a wide range of undergraduate and graduate courses in philosophy of religion and epistemology. (shrink)
     
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  16. Linda Zagzebski (2011). First Person and Third Person Reasons and Religious Epistemology. European Journal for Philosophy of Religion 3 (2):285 - 304.
    In this paper I argue that there are two kinds of epistemic reasons. One kind is irreducibly first personal -- what I call deliberative reasons. The other kind is third personal -- what I call theoretical reasons. I argue that attending to this distinction illuminates a host of problems in epistemology in general and in religious epistemology in particular. These problems include (a) the way religious experience operates as a reason for religious belief, (b) how (...)
     
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  17. R. Douglas Geivett & Brendan Sweetman (1992). Contemporary Perspectives on Religious Epistemology. Oxford University Press Usa.
    This unique textbook--the first to offer balanced, comprehensive coverage of all major perspectives on the rational justification of religious belief--includes twenty-four key papers by some of the world's leading philosophers of religion. Arranged in six sections, each representing a major approach to religious epistemology, the book begins with papers by noted atheists, setting the stage for the main theistic responses--Wittgensteinian Fideism, Reformed epistemology, natural theology, prudential accounts of religious beliefs, and rational belief based in (...) experience--in each case offering a representative sample of papers by leading exponents, a critical paper, and a substantial bibliography. A comprehensive introductory essay and ample cross-references help students to contrast and evaluate the different approaches, while the overall arrangement encourages them to assess the full range of philosophical positions on the issue. Carefully selected to provide both a comprehensive overview of current work and a series of modern perspectives on many classic sources--Swinburne's detailed discussion of Hume's critique of the design argument, for example, as well as an entire section evaluating and extending Pascal's famous Wager--the essays also provide a uniquely readable survey that will be useful in a wide range of undergraduate and graduate courses in philosophy of religion and epistemology. (shrink)
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  18. Anne E. Inman (2008). Evidence and Transcendence: Religious Epistemology and the God-World Relationship. University of Notre Dame Press.
    In _Evidence and Transcendence_, Anne Inman critiques modern attempts to explain the knowability of God and points the way toward a religious epistemology that avoids their pitfalls. Christian apologetics faces two major challenges: the classic Enlightenment insistence on the need to provide evidence for anything that is put forward for belief; and the argument that all human knowledge is mediated by finite reality and thus no “knowledge” of a being interpreted as completely other than finite reality is possible. (...)
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  19. Bruno Niederbacher (2005). Moral and Religious Epistemology. Philosophy and Culture 32 (4):19-42.
    The purpose of this paper is an overview of the theory of knowledge in recent years in religious discussion, and discussion with some of the more traditional, which outlines the future direction of further development. This paper describes the religion that advocates for the challenge, and the reply made ​​by Kaplan Dingge, in addition to other early works, his recent book "confirms Christian faith" have gradually shed light on this issue. The problem is that Kaplan Dingge for the formation (...)
     
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  20. Peter Byrne (2011). Reidianism in Contemporary English-Speaking Religious Epistemology. European Journal for Philosophy of Religion 3 (2):267 - 284.
    This paper explores the main contours of recent work in English-speaking philosophy of religion on the justification of religious belief. It sets out the main characteristics of the religious epistemologies of such writers as Alston, Plantinga, and Swinburne. It poses and seeks to answer the question of how far any or all of these epistemologies are indebted or similar to the epistemology of the Scottish Enlightenment thinker Thomas Reid. It concludes that while there are some links to (...)
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  21.  11
    Paul Cortois & Walter van Herck (1999). Religious Epistemology, Rationality and Trust. Bijdragen 60 (4):373-379.
    We are happy to present the proceedings of the international symposium on Rationality and Religious Trust which were held at the University of Antwerp in this volume of Bijdragen. Rationality and religious trust is of course a topic that falls within the scope of the epistemology of religion. Contemporary epistemology of religion has been the scene of a vigorous debate about the nature of religious belief, or more precisely about the role of rationality and rational (...)
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  22.  20
    Jane Duran (2001). Religious Epistemology: Naturalizing a Point of View. Heythrop Journal 42 (4):480–488.
    I construct and describe an epistemology for the religious – a naturalized epistemology – based on recent work in epistemics. Two points of view exemplary of religious thought are analyzed , and the normative/descriptive distinction in epistemology utilized to bolster the contention that the religious requires a less normative, more descriptive concomitant epistemology. I conclude that our reluctance to grapple with difficult ontological questions is directly related to the standard normative epistemology of (...)
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  23. Jerry H. Gill (1968). Paul Tillich's Religious Epistemology: JERRY H. GILL. Religious Studies 3 (2):477-498.
    There is good reason to believe that Paul Tillich would have objected to the title of this paper. Several years ago I heard him begin a lecture on ‘Religious Existentialism’ with the comment, ‘There is no such thing as Religious Existentialism because there is only Religious Existentialism’. Similarly, he might have objected to the present paper's title by suggesting that every search for knowledge is, consciously or unconsciously, a religious search.
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  24. James Kraft (2007). Religious Disagreement, Externalism, and the Epistemology of Disagreement: Listening to Our Grandmothers. Religious Studies 43 (4):417-432.
    A new emphasis in epistemology is burgeoning, known by the phrase 'the epistemology of disagreement'. The object of investigation is the situation where the two combatants of a disagreement are equally well situated epistemologically. Central questions include whether peer epistemic conflict reduces the support one has for one's belief, whether the reduction should be understood on internalist or externalist lines, and how often such peer conflict happens. The main objective in the first two sections will be to provide (...)
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  25.  67
    John Bishop (2009). Paul K. Moser the Elusive God: Reorienting Religious Epistemology. (Cambridge: Cambridge University Press, 2008). Pp. XI+292. £45.00 (Hbk). Isbn 978 0 521 88903. [REVIEW] Religious Studies 45 (4):504-509.
  26.  9
    Peter Byrne (1993). R. Douglas Geivett and Brendan Sweetman (Eds). Contemporary Perspectives on Religious Epistemology. New York and Oxford: Oxford University Press. Pp. 358.£ 37.50 Hdbk;£ 15.95 Pbk. Joseph Runzo (Ed.). Is God Real? Basingstoke and London. The Macmillan Press. Pp. 216. 1993.£ 40.00. JG Herder. Against Pure Reason. Edited, Selected and Translated by Marcia Bunge. Minneapolis. Fortress Press. Pp. 264. 1992. JL Schellenberg. Divine Hiddenness and Human Reason. Ithaca and London. Cornell University Press. Pp ... [REVIEW] Religious Studies 29 (4):569-571.
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  27.  9
    Peter Byrne (1993). R. Douglas Geivett and Brendan Sweetman . Contemporary Perspectives on Religious Epistemology. New York and Oxford: Oxford University Press. Pp.358. £37.50 Hdbk; £15.95 Pbk.Joseph Runzo . Is God Real? Basingstoke and London. The Macmillan Press. Pp. 216. 1993. £40.00.J. G. Herder. Against Pure Reason. Edited, Selected and Translated by Marcia Bunge. Minneapolis. Fortress Press. Pp. 264. 1992.J. L. Schellenberg. Divine Hiddenness and Human Reason. Ithaca and London. Cornell University Press. Pp. 217. 1993.Ninian Smart. Buddhism and Christianity: Rivals and Allies. The Macmillan Press. Basingstoke and London. Pp. 157. £35.00. 1993. [REVIEW] Religious Studies 29 (4):569.
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  28.  7
    Terence Penelhum (1969). Is a Religious Epistemology Possible? Royal Institute of Philosophy Lectures 3:263-280.
    Those who despair of the possibility of proving the existence of God tend, naturally, to hold that knowledge of God's existence and of those religious claims that depend upon it can only be had, if it can be had at all, through some direct religious awareness or insight. On this view appeals to authority or to revelation rest on appeals to such insight, if it is agreed that the credentials of the revealing authority cannot be established by the (...)
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  29.  20
    Gordon Graham (2010). Mark R Wynn Faith and Place: An Essay in Embodied Religious Epistemology . (Oxford and New York Ny: Oxford University Press, 2009). Pp. 265+XII. £50.00/$100.00 (Hbk). Isbn 978 0 19 956038. [REVIEW] Religious Studies 46 (3):411-415.
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  30.  7
    Terrence W. Tilley & Terence W. Tilley (1994). Religious Pluralism as a Problem for 'Practical' Religious Epistemology. Religious Studies 30 (2):161 - 169.
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  31.  4
    Jerry H. Gill (1968). Paul Tillich's Religious Epistemology. Religious Studies 3 (2):477 - 498.
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  32.  46
    Shlomo Biderman (1995). Scripture and Knowledge: An Essay on Religious Epistemology. E.J. Brill.
    At the core of "Scripture and Knowledge lies the problem of the nature of religious knowledge.
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  33. Mark R. Wynn (2009). Faith and Place: An Essay in Embodied Religious Epistemology. Oxford University Press Uk.
    This book considers how places come to acquire special religious significance, as sites for prayer or other kinds of devotional activity. It examines the ways in which sacred sites function, and the ways in which sites which have no explicitly religious import may come to bear a religious meaning. One of the concerns of the book is to show how 'religious experience' is often not directly an experience of God, but rather an experience of some material (...)
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  34. K. E. Yandell (2012). The Wisdom to Doubt: A Justification of Religious Skepticism, by J. L. Schellenberg. * The Elusive God: Reorienting Religious Epistemology, by Paul K. Moser. [REVIEW] Mind 121 (481):205-217.
  35.  4
    Martin Breul (2016). Religious Epistemology and the Problem of Public Justification. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 58 (2):176-189.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 58 Heft: 2 Seiten: 176-189.
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  36. Stephen Maitzen (2010). Review of Paul K. Moser, The Elusive God: Reorienting Religious Epistemology. [REVIEW] Sophia 49 (1):149-151.
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  37.  56
    William P. Alston (1999). What Is Distinctive About the Epistemology of Religious Belief? The Proceedings of the Twentieth World Congress of Philosophy 1999:91-102.
    In what follows, I discuss the extent to which the epistemology of religious belief differs from the epistemology of other areas of our belief, as well as the extent to which it is similar. There will be important similarities: for example, the standards for the application of terms of epistemic assessment like ‘justified’, ‘warranted’,and ‘rational’. But in this essay, I concentrate on delineating some important differences between religious and non-religious epistemology.
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  38.  42
    Bruce Russell (2009). Review of Paul K. Moser, The Elusive God: Reorienting Religious Epistemology. [REVIEW] Notre Dame Philosophical Reviews 2009 (12).
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  39. Jeffery Johnson (2003). From Friendly Atheism To Friendly Natural Theology: The Case For Modesty In Religious Epistemology. Minerva 7:125-142.
    Philosophical theists argue with great ingenuity and sophistication that there is excellent evidence insupport of the existence of the God of western theism. Philosophical atheists argue with equal skill that theevidence is negative. Both sides can't be right. But, this seems to imply that one camp is guilty of seriousepistemological error. I explore in this essay a way of understanding good theological evidence thatmitigates charges of intellectual error or blindness. According to a position that Rowe calls friendlyatheism, the atheist can (...)
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  40.  38
    Julian Willard (2001). Alston's Epistemology of Religious Belief and the Problem of Religious Diversity. Religious Studies 37 (1):59-74.
    In this paper I examine William Alston's work on the epistemology of religious belief, focusing on the threat to the epistemic status of Christian belief presented by awareness of religious diversity. I argue that Alston appears to misunderstand the epistemic significance of the ‘practical rationality’ of the Christian mystical practice. I suggest that this error is due to a more fundamental misunderstanding, regarding the significance of practical rationality, in Alston's ‘doxastic practice’ approach to epistemology ; an (...)
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  41.  11
    John White (1998). Contemporary Perspectives on Religious Epistemology. American Catholic Philosophical Quarterly 72 (1):133-136.
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  42.  34
    James Kellenberger (1999). The Fool of the Psalms and Religious Epistemology. International Journal for Philosophy of Religion 45 (2):99-113.
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  43.  32
    Victoria S. Harrison (1998). Putnam's Internal Realism and Von Balthasar's Religious Epistemology. International Journal for Philosophy of Religion 44 (2):67 - 92.
    This article is principally concerned with a possible defense of some of the epistemological presuppositions of von Balthasar’s theological philosophy. The article claims that, taken as a whole, von Balthasar’s writings provide a systematic critique of a widely held epistemological paradigm, thereby implying a novel conception of rationality and objectivity. In so doing, he anticipates the central concerns of Hilary Putnam, whose own more developed work on rationality and objectivity can be employed to supplement von Balthasar’s critique of these concepts (...)
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  44.  24
    Hugo Meynell (2007). Epistemology as Theology: An Evaluation of Alvin Plantinga's Religious Epistemology. By James Beilby. Heythrop Journal 48 (2):331–333.
  45.  11
    Gary Stephen Elkins (2008). Rethinking Religious Epistemology. Proceedings of the Xxii World Congress of Philosophy 45:101-108.
    Philosophers of religion propose an assortment of epistemic preferences with reference to the extent and limits of knowledge of God, ranging from moderate fideism to robust rationalism. In the past two decades, a seismic shift has occurred away from more classical strategies to movements that reflect the current Zeitgeist (e.g. postmodernism and pseudo-modernism). In my paper, I will argue for rational confidence and epistemic modesty in an attempt to find some balance between faith and reason.
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    J. Cottingham (2012). Faith and Place: An Essay in Embodied Religious Epistemology, by Mark R. Wynn. Mind 121 (482):552-555.
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  47.  1
    Hugo Meynell (2014). Evidence and Transcendence: Religious Epistemology and the God‐World Relationship, by Anne E. Inman. Pp. Ix, 188, Notre Dame, IN, University of Notre Dame Press, 2008, $26.50. [REVIEW] Heythrop Journal 55 (1):141-142.
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  48. Joe Edward Barnhart (1964). The Religious Epistemology and Theodicy of Edward John Carnell and Edgar Sheffield Brightman: A Study in Contrasts. Dissertation, Boston University Graduate School
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  49. Shane Berg (2010). Religious Epistemology and the History of the Dead Sea Scrolls Community. In John J. Collins & Daniel C. Harlow (eds.), The "Other" in Second Temple Judaism: Essays in Honor of John J. Collins. W.B. Eerdmans Pub. Co.
     
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  50. Carol White (2010). Faith and Place: An Essay in Embodied Religious Epistemology, by Mark R. Wynn. [REVIEW] Ars Disputandi 10.
     
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