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

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  1. 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.score: 222.0
    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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  2. Kelly James Clark, Religious Epistemology. Internet Encyclopedia of Philosophy.score: 210.0
  3. Ramona Hosu (2013). Reformed Epistemology and the Problem of Religious Diversity. Journal for the Study of Religions and Ideologies 12 (34):266-274.score: 192.0
    Review of Joseph Kim, Reformed Epistemology and the Problem of Religious Diversity (Cambridge: James Clarke & Co, 2012).
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  4. Kenneth L. Pearce (2014). Berkeley's Lockean Religious Epistemology. Journal of the History of Ideas 75 (3):417-438.score: 186.0
    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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  5. Jordan Curnutt (1998). Huang on Wittgenstein on Religious Epistemology. Religious Studies 34 (1):81-89.score: 186.0
    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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  6. Paul K. Moser (2008). The Elusive God: Reorienting Religious Epistemology. Cambridge University Press.score: 180.0
    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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  7. Daniel Howard-Snyder (1997). The Epistemology of Religious Experience. [REVIEW] International Journal for Philosophy of Religion.score: 180.0
    This is a review of Keith Yandell's book.
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  8. J. Schellenberg (2011). Paul K. Moser, The Elusive God: Reorienting Religious Epistemology. [REVIEW] International Journal for Philosophy of Religion 69 (3):227-232.score: 180.0
    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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  9. 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.score: 180.0
    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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  10. Gary Gutting (1999). An Historical Perspective on Religious Epistemology. The Proceedings of the Twentieth World Congress of Philosophy 1999:103-113.score: 180.0
    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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  11. Linda Zagzebski (2011). First Person and Third Person Reasons and Religious Epistemology. European Journal for Philosophy of Religion 3 (2):285 - 304.score: 180.0
    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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  12. R. Douglas Geivett & Brendan Sweetman (eds.) (1992). Contemporary Perspectives on Religious Epistemology. Oxford University Press.score: 180.0
    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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  13. Peter Byrne (2011). Reidianism in Contemporary English-Speaking Religious Epistemology. European Journal for Philosophy of Religion 3 (2):267 - 284.score: 176.0
    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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  14. James K. Beilby (2006). Epistemology As Theology: An Evaluation of Alvin Plantinga's Religious Epistemology. Ashgate.score: 162.0
    Why does he eschew the necessity of natural theology, something that is from a historical perspective the most common approach to defending the epistemic status of Christianity? Answering this question is critical to understanding Plantinga's ...
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  15. James Kraft (2007). Religious Disagreement, Externalism, and the Epistemology of Disagreement: Listening to Our Grandmothers. Religious Studies 43 (4):417-432.score: 156.0
    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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  16. 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.score: 156.0
  17. Shlomo Biderman (1995). Scripture and Knowledge: An Essay on Religious Epistemology. E.J. Brill.score: 156.0
    At the core of "Scripture and Knowledge lies the problem of the nature of religious knowledge.
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  18. 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.score: 156.0
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  19. Jerry H. Gill (1968). Paul Tillich's Religious Epistemology. Religious Studies 3 (2):477 - 498.score: 156.0
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  20. 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.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.score: 156.0
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  21. 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.score: 156.0
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  22. 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.score: 150.0
  23. Stephen Maitzen (2010). Review of Paul K. Moser, The Elusive God: Reorienting Religious Epistemology. [REVIEW] Sophia 49 (1):149-151.score: 150.0
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  24. Bruce Russell (2009). Review of Paul K. Moser, The Elusive God: Reorienting Religious Epistemology. [REVIEW] Notre Dame Philosophical Reviews 2009 (12).score: 150.0
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  25. 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.score: 150.0
    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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  26. Julian Willard (2001). Alston's Epistemology of Religious Belief and the Problem of Religious Diversity. Religious Studies 37 (1):59-74.score: 150.0
    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 error (...)
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  27. Hugo Meynell (2007). Epistemology as Theology: An Evaluation of Alvin Plantinga's Religious Epistemology. By James Beilby. Heythrop Journal 48 (2):331–333.score: 150.0
  28. Jane Duran (2001). Religious Epistemology: Naturalizing a Point of View. Heythrop Journal 42 (4):480–488.score: 150.0
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  29. Trent Dougherty & Chris Tweedt (forthcoming). Religious Epistemology. Philosophy Compass.score: 150.0
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  30. Victoria S. Harrison (1998). Putnam's Internal Realism and Von Balthasar's Religious Epistemology. International Journal for Philosophy of Religion 44 (2):67 - 92.score: 150.0
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  31. James Kellenberger (1999). The Fool of the Psalms and Religious Epistemology. International Journal for Philosophy of Religion 45 (2):99-113.score: 150.0
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  32. Terence Penelhum (1969). Is a Religious Epistemology Possible? Royal Institute of Philosophy Lectures 3:263-280.score: 150.0
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  33. J. Cottingham (2012). Faith and Place: An Essay in Embodied Religious Epistemology, by Mark R. Wynn. Mind 121 (482):552-555.score: 150.0
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  34. Gary Stephen Elkins (2008). Rethinking Religious Epistemology. Proceedings of the Xxii World Congress of Philosophy 45:101-108.score: 150.0
    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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  35. Paul Cortois & Walter van Herck (1999). Religious Epistemology, Rationality and Trust. Bijdragen 60 (4):373-379.score: 150.0
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  36. John White (1998). Contemporary Perspectives on Religious Epistemology. American Catholic Philosophical Quarterly 72 (1):133-136.score: 150.0
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  37. 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..score: 150.0
     
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  38. 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.score: 150.0
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  39. Michael Thune (2010). Religious Belief and the Epistemology of Disagreement. Philosophy Compass 5 (8):712-724.score: 144.0
    Consider two people who disagree about some important claim (e.g. the future moral and political consequences of current U.S. economic policy are X). They each believe the other person is in possession of relevant evidence, is roughly equally competent to evaluate that evidence, etc. From the epistemic point of view, how should such recognized disagreement affect their doxastic attitude toward the original claim? Recent research on the epistemology of disagreement has converged upon three general ways of answering this question. (...)
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  40. Amir Dastmalchian (2013). The Epistemology of Religious Diversity in Contemporary Philosophy of Religion. Philosophy Compass 8 (3):298-308.score: 144.0
    Religious diversity is a key topic in contemporary philosophy of religion. One way religious diversity has been of interest to philosophers is in the epistemological questions it gives rise to. In other words, religious diversity has been seen to pose a challenge for religious belief. In this study four approaches to dealing with this challenge are discussed. These approaches correspond to four well-known philosophers of religion, namely, Richard Swinburne, Alvin Plantinga, William Alston, and John Hick. The (...)
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  41. David Basinger (1988). Hick's Religious Pluralism and “Reformed Epistemology”. Faith and Philosophy 5 (4):421-432.score: 144.0
    The purpose of this discussion is to analyze comparatively the influential argument for religious pluralism offered by John Hick and the argument for religious exclusivism (sectarianism) which can be generated by proponents of what has come to be labeled ‘Reformed Epistemology.’ I argue that while Hick and the Reformed exclusivist appear to be giving us incompatible responses to the same question about the true nature of ‘religious’ reality, they are actually responding to related, but distinct questions, (...)
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  42. A. Dole (2009). Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. Philosophical Review 118 (2):250-253.score: 144.0
    Preface ix Acknowledgements xi 1 Introduction: towards an acceptable fideism 1 The metaquestion: what is the issue about the ‘justifiability’ of religious belief? 4 Faith-beliefs 6 Overview of the argument 8 Glossary of special terms 18 2 The ‘justifiability’ of faith-beliefs: an ultimately moral issue 26 A standard view: the concern is for epistemic justifiability 26 The problem of doxastic control 28 The impossibility of believing at will 29 Indirect control over beliefs 30 ‘Holding true’ and ‘taking to be (...)
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  43. Jeffrey Epstein (2014). Habermas, Virtue Epistemology, and Religious Justifications in the Public Sphere. Hypatia 29 (2):422-439.score: 144.0
    Jürgen Habermas's recent challenge to secular citizens calling for greater inclusivity of religious justifications in the public sphere opens new epistemological debates that could benefit from the rich insights of feminist epistemologists. Despite certain theoretical tensions, there is some common ground between Habermas and recent work in feminist epistemology. Specifically, this article explores the shared interests between Habermas and one feminist theorist in particular, Miranda Fricker. I choose Fricker because her formulation of the epistemological and ethical hybrid virtues (...)
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  44. Seyed Hassan Hosseini (2010). Religious Pluralism and Pluralistic Religion: John Hick's Epistemological Foundation of Religious Pluralism and an Explanation of Islamic Epistemology Toward Diversity of Unique Religion. The Pluralist 5 (1):94-109.score: 132.0
    The path of religious pluralism starts with the fact that our world contains a number of religious faiths having different ideas of the nature of divinity as the main and fundamental principle of religions and therefore, different and various dogmas, rites, and rituals.Despite the claim that the idea of religious pluralism is a product of modern philosophical schools, specifically new epistemological principles, I have attempted to demonstrate that what I have called "pluralistic religion," as a part of (...)
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  45. John Bishop (2007). Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. Oxford University Press, Clarendon Press ;.score: 132.0
    Does our available evidence show that some particular religion is correct?
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  46. Louise Racine (2009). Examining the Conflation of Multiculturalism, Sexism, and Religious Fundamentalism Through Taylor and Bakhtin: Expanding Post-Colonial Feminist Epistemology. Nursing Philosophy 10 (1):14-25.score: 132.0
    In this post-9/11 era marked by religious and ethnic conflicts and the rise of cultural intolerance, ambiguities arising from the conflation of multiculturalism, sexism, and religious fundamentalism jeopardize the delivery of culturally safe nursing care to non-Western populations. This new social reality requires nurses to develop a heightened awareness of health issues pertaining to racism and ethnocentrism to provide culturally safe care to non-Western immigrants or refugees. Through the lens of post-colonial feminism, this paper explores the challenge of (...)
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  47. Scott F. Aikin, Poe's Law, Group Polarization, and the Epistemology of Online Religious Discourse.score: 126.0
    Poe's Law is roughly that online parodies of religious extremism are indistinguishable from instances of sincere extremism. Poe's Law may be expressed in a variety of ways, each highlighting either a facet of indirect discourse generally, attitudes of online audiences, or the quality of online religious material. As a consequence of the polarization of online discussions, invocations of Poe's Law have relevance in wider circles than religion. Further, regular invocations of Poe's Law in critical discussions have the threat (...)
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  48. Keith E. Yandell (1993). The Epistemology of Religious Experience. Cambridge University.score: 126.0
    This book addresses a fundamental question in the philosophy of religion. Can religious experience provide evidence for religious belief? If so, how? Keith Yandell argues against the notion that religious experience is ineffable, while advocating the view that strong numinous experience provides some evidence that God exists. An attractive feature of the book is that it does not confine its attention to any one religious cultural tradition, but tracks the nature of religious experience across different (...)
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  49. Peter Forrest (1999). Towards an Epistemology of Religious Traditions. Sophia 38 (1):25-40.score: 126.0
    Starting from the acceptance of the Egalitarian Principle I exhibited a version which I considered too lax (BEP) and one I considered too strict (NEP), arriving at a version (MEP) which allows that there can be tolerance-limiting reasons for adhering to traditions but only if they are based on unreasoned knowledge claims. In fact, I hold that the situation most of us find ourselves in restricts such claims on religious topics to very general ones. Hence the choice between NEP (...)
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  50. Jeff Jordan (2008). John Bishop Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. (Oxford:Clarendon Press, 2007). Pp. XII+250. £35.00; $65.00 (Hbk). ISBN 978 0 19 920554. [REVIEW] Religious Studies 44 (2):238-242.score: 126.0
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