Search results for 'Religious pluralism Christianity' (try it on Scholar)

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  1. Prolegomena To, Religious Pluralism & Realism In Religion (2009). Religious Reference) Definition. In William J. Wainwright (ed.), Philosophy of Religion. Routledge. 132.score: 540.0
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  2. Adnan Aslan (1998). Religious Pluralism in Christian and Islamic Philosophy: The Thought of John Hick and Seyyed Hossein Nasr. Curzon.score: 483.0
    The philosophy of religion and theology are related to the culture in which they have developed. These disciplines provide a source of values and vision to the cultures of which they are part, while at the same time they are delimited and defined by their cultures. This book compares the ideas of two contemporary philosophers, John Hick and Seyyed Hossein Nasr, on the issues of religion, religions, the concept of the ultimate reality, and the notion of sacred knowledge. On a (...)
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  3. Anthony J. Steinbronn (2007). Worldviews: A Christian Response to Religious Pluralism. Concordia Pub. House.score: 465.0
    Major worldviews on ultimate reality and history -- Major worldviews on external reality -- Major worldviews on the nature and orientation of man -- Major worldviews concerning truth and ethics -- Major worldviews concerning the social location of religion -- The orders and root metaphors of the modern and postmodern condition -- Observations and strategies -- The true and false church.
     
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  4. Ivan Karlic (2011). Identity and Dialogue in the Contemporary European Context The Contribution of Christianity Coexistence in the European Cultural and Religious Pluralism. Filozofska Istrazivanja 31 (4):751-764.score: 435.0
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  5. Harold A. Netland (1991). Dissonant Voices: Religious Pluralism and the Question of Truth. Apollos.score: 390.0
     
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  6. John Hick (1997). The Possibility of Religious Pluralism: A Reply to Gavin D'Costa. Religious Studies 33 (2):161-166.score: 306.0
    This paper is a reply to D'Costa's article ("Religious Studies," 32, pp. 223-32) in which he argues that there is no such position as religious pluralism because in distinguishing between, e.g., Christianity or Buddhism, and Nazism or the Jim Jones cult, a criterion is involved and to use a criterion is a form of exclusivism. In reply I point out that this sense of 'exclusivism', as consisting in the use of criteria, is self-destructive; that the pluralistic (...)
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  7. John Hick (1997). The Epistemological Challenge of Religious Pluralism. Faith and Philosophy 14 (3):277-286.score: 297.0
    A critique of responses to the problem posed to Christian philosophy by the fact of religious plurality by Alvin Plantinga, Peter van lnwagen, and George Mavrodes in the recent Festschrift dedicated to William Alston, and of Alston’s own response to the challenge of religious diversity to his epistemology of religion. His argument that religious experience is a generally reliable basis for belief-formation is by implication transformed by his response to this problem into the principle that Christianity (...)
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  8. Jacqueline Mariña (2004). Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism. Religious Studies 40 (2):125-143.score: 283.3
    Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same (...)
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  9. Hajer Ben Hadj Salem (2010). Beyond Herberg: An Islamic Perspective On Religious Pluralism In The Usa After 9/11. Journal for the Study of Religions and Ideologies 4 (11):3-16.score: 276.3
    The history of America’s openness to immigration from diverse regions has advanced the course of religious pluralism. Many religious groups existed in America, yet only a few were publicly significant in advancing the course of pluralism from tolerance of differences to inclusion and participation. Their public significance was contingent upon their ability to help develop models of religious pluralism. Such models reflect structures that evolved as a result of attempts to formulate responses to diversity (...)
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  10. Steven Joseph Engler (2011). Constitutional Secularization: Religious Pluralism and the Canadian Courts (Secularização constitucional: O Pluralismo Religioso e os tribunais canadenses) - DOI: 10.5752/P.2175-5841.2011v9n21p220. [REVIEW] Horizonte 8 (21):220-241.score: 276.3
    Este artigo oferece um breve panorama da jurisprudência canadense desde a promulgação da Carta Canadense dos Direitos e Liberdades, em 1982. Ao mesmo tempo em que busca consolidar mais firmemente a liberdade religiosa, a Carta também tem colocado limites explícitos sobre o direito dessa mesma liberdade. Os Tribunais canadenses se mostram dispostos a intervir no funcionamento interno das instituições religiosas. A proteção legal foi ampliada no sentido de incluir não apenas as religiões não cristãs, mas também as crenças não religiosas (...)
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  11. Neil Brown (1986). Christians in a Pluralist Society. Catholic Institute of Sydney.score: 270.0
     
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  12. Brian Hebblethwaite (1984). Alan Race. Christians and Religious Pluralism: Patterns in the Christian Theology of Religions. Pp. Xiv + 176. (London: SCM Press, 1983.) £5.95. [REVIEW] Religious Studies 20 (3):515.score: 245.3
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  13. Harry Oldmeadow (2008). Mediations: Essays on Religious Pluralism and the Perennial Philosophy. Sophia Perennis.score: 244.7
    René Guénon, metaphysician -- Ananda Coomaraswamy and traditional art -- Rudolf Otto, the East, and religious inclusivism -- Mircea Eliade and C.G. Jung: 'priests without surplices'? -- Allen Ginsberg, a Buddhist beat -- Swami Abhishiktananda, Fr. Jules Monchanin, and the Christian-Hindu encounter -- Frithjof Schuon, a sage for the times.
     
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  14. Robert L. Wilken (1986). Religious Pluralism and Early Christian Theology. Interpretation 40 (4):379-391.score: 241.3
    Early Christians understood that not every way to God is sound or elevating, that some forms of religion set our hearts on lesser goods, some teach us to honor and venerate improper objects, some abase rather than uplift.
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  15. Joseph Stephen O'Leary & Terry C. Muck (1999). Religious Pluralism and Christian Truth. Buddhist-Christian Studies 19 (1):239-241.score: 241.3
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  16. Amos Yong (2001). Toward a Christian Theology of Religious Pluralism (Review). Buddhist-Christian Studies 21 (1):157-161.score: 241.3
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  17. D. R. Loy (1998). Joseph Stephen O'Leary, Religious Pluralism and Christian Truth. Buddhist Christian Studies 18:241-244.score: 241.3
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  18. John D'Arcy May (2006). Human Dignity, Human Rights, and Religious Pluralism: Buddhist and Christian Perspectives. Buddhist-Christian Studies 26 (1):51-60.score: 241.3
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  19. Eric Vogelstein (2004). Religious Pluralism and Justified Christian Belief: A Reply to Silver. International Journal for Philosophy of Religion 55 (3):187-192.score: 238.3
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  20. Ken Alan Jung (2011). Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions. By Veli-Matti Kärkkäinen. Heythrop Journal 52 (5):838-839.score: 238.3
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  21. Gavin D'costa (2007). “Christian Orthodoxy and Religious Pluralism”: A Further Rejoinder to Terrence Tilley. Modern Theology 23 (3):455-462.score: 238.3
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  22. Gavin D'costa (2007). Christian Orthodoxy and Religious Pluralism: A Response to Terrence W. Tilley. Modern Theology 23 (3):435-446.score: 238.3
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  23. Glenn B. Siniscalchi (2014). Christian Theology and Religious Pluralism: A Critical Evaluation of John Hick. By David S. Nah. Pp. Vii, 234, Eugene, Pickwick, 2012, $27.00. [REVIEW] Heythrop Journal 55 (3):497-498.score: 238.3
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  24. Terrence W. Tilley (2006). Christian Orthodoxy and Religious Pluralism. Modern Theology 22 (1):51-63.score: 238.3
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  25. Terrence W. Tilley (2007). “Christian Orthodoxy and Religious Pluralism”: A Rejoinder to Gavin D'Costa. Modern Theology 23 (3):447-454.score: 238.3
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  26. Vikrant (1981). Christian Mission and Indian Religious Pluralism. Journal of Dharma 6 (2):151-166.score: 238.3
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  27. Hajer ben Hadj Salem (2010). A Golden Opportunity: Religious Pluralism and American Muslims Strategies of Integration in the US After 9/11, 2001. Journal for the Study of Religions and Ideologies 9 (27):246-260.score: 224.0
    Normal 0 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In the course of the founding history of America, the American Sacred Ground has been a contested territory where people who do not share a single history or a single religious tradition have engaged in the common tasks of civil society to broaden the contours of (...) pluralism in the US. This paper studies the post 9/11 phase of the public debate on America’s religious identity as the Muslim moment in the long-standing pilgrimage in American religious history towards participatory pluralism. It underscores the challenges that both Americans and American Muslims have had to face to help one another make sense of the startling religious diversity incurred by the 1965 immigration reforms. My contention is that, compared to the Jewish and Catholic experiences, it is only since 9/11 that American Muslims have carried through the traditional role of religious outsiders, abiding by the principles of the American Sacred Ground. (shrink)
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  28. Victoria S. Harrison (2008). Internal Realism, Religious Pluralism and Ontology. Philosophia 36 (1):97-110.score: 220.0
    Internalist pluralism is an attractive and elegant theory. However, there are two apparently powerful objections to this approach that prevent its widespread adoption. According to the first objection, the resulting analysis of religious belief systems is intrinsically atheistic; while according to the second objection, the analysis is unsatisfactory because it allows religious objects simply to be defined into existence. In this article, I demonstrate that an adherent of internalist pluralism can deflect both of these objections, and (...)
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  29. Scott F. Aikin & Jason Aleksander (2013). Nicholas of Cusa's De Pace Fidei and the Meta-Exclusivism of Religious Pluralism. International Journal for Philosophy of Religion 74 (2):219-235.score: 220.0
    In response to the fall of Constantinople in 1453, Nicholas of Cusa wrote De pace fidei defending a commitment to religious tolerance on the basis of the notion that all diverse rites are but manifestations of one true religion. Drawing on a discussion of why Nicholas of Cusa is unable to square the two objectives of arguing for pluralistic tolerance and explaining the contents of the one true faith, we outline why theological pluralism is compromised by its own (...)
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  30. K. P. Aleaz & V. J. John (eds.) (2010). Many Ways of Pluralism: Essays in Honour of Kalarikkal Poulose Aleaz. Ispck & Bishop's College, Kolkata.score: 219.0
     
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  31. John Hick (1998). The Theological Challenge of Religious Pluralism. In John Hick & B. Hebblethwaite (eds.), Christianity and Other Religions: Selected Readings. Oneworld. 156-171.score: 219.0
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  32. Owen Anderson (2008). The Presuppositions of Religious Pluralism and the Need for Natural Theology. Sophia 47 (2):201-222.score: 216.0
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully (...)
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  33. Liliana Mihut (2012). Two Faces of American Pluralism: Political and Religious. Journal for the Study of Religions and Ideologies 11 (33):39-61.score: 204.0
    The paper examines the contours, features and developments of two faces of pluralism, as well as their interactions. First of all, based on the analysis of the pluralist theories, it underlines that pluralism is not perceived now only as a particular American school of thought, but mostly as a generic concept with meanings and connotations that vary from one epoch to another. Second of all, it scrutinizes the political pluralism in the United States, more exactly the relationship (...)
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  34. Veit Bader (2003). Taking Religious Pluralism Seriously. Arguing for an Institutional Turn. Introduction. Ethical Theory and Moral Practice 6 (1):3-22.score: 202.0
    Discussions of the relations between religions, society, politics, and the state in recent political philosophy are characterized, firstly, by a strong US American bias focusing on limitations of religious arguments in public debate. Even if the restriction or radical exclusion of religious reasons from public debate has recently been extensively criticized, secularist interpretations of liberal-democratic constitutions still prevail. Here it is argued that both strong secularism and weak or second order secularism are counterproductive for many reasons. Secondly, separationist (...)
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  35. Guy Axtell, Religious Pluralism and its Discontents Guy Axtell.score: 196.0
    Unpublished draft. Let me know if you're interested to see it. See also my "Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief," forthcoming in H. Rydenfelt and S. Pihlstrom (eds.) William James on Religion (Palgrave McMillan “Philosophers in Depth” Series, 2012/2013).
     
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  36. Eva Sadia Saad (2012). Religious Pluralism: A Critical Review. Philosophy and Progress 50 (1-2):89-108.score: 196.0
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  37. John Hick (1985). Problems of Religious Pluralism. St. Martin's Press.score: 196.0
     
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  38. Peter Byrne (1995). Prolegomena to Religious Pluralism: Reference and Realism in Religion. St. Martin's Press.score: 196.0
     
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  39. Victoria Harrison (2012). An Internalist Pluralist Solution to the Problem of Religious and Ethical Diversity. Sophia 51 (1):71-86.score: 192.0
    In our increasingly multicultural society there is an urgent need for a theory that is capable of making sense of the various philosophical difficulties presented by ethical and religious diversity—difficulties that, at first sight, seem to be remarkably similar. Given this similarity, a theory that successfully accounted for the difficulties raised by one form of plurality might also be of help in addressing those raised by the other, especially as ethical belief systems are often inextricably linked with religious (...)
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  40. David Basinger (2014). Religious Diversity (Pluralism). Stanford Encyclopedia of Philosophy:1.score: 182.0
    With respect to many, if not most issues, there exist significant differences of opinion among individuals who seem to be equally knowledgeable and sincere. Individuals who apparently have access to the same information and are equally interested in the truth affirm incompatible perspectives on, for instance, significant social, political, and economic issues. Such diversity of opinion, though, is nowhere more evident than in the area of religious thought. On almost every religious issue, honest, knowledgeable people hold significantly diverse, (...)
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  41. John Hick (ed.) (2001). Dialogues in the Philosophy of Religion. Palgrave.score: 180.0
    This is a collection of John Hick's essays on the understanding of the world's religions as different human responses to the same ultimate transcendent reality. Hicks is in dialogue with contemporary philosophers (some of whom contribute new responses); with Evangelicals; with the Vatican and other both Catholic and Protestant theologians. The book is alive with current argument for all interested in contemporary philosophy of religion and theology.
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  42. Benjamin James Chicka (2010). Indeterminacy, Ultimacy, and the World: The Self-Creation of Religious Pluralism Through Community and Creation. [REVIEW] Sophia 49 (1):49-63.score: 180.0
    Common arguments for truth in religious pluralism absolutize an ultimate or lived component of religion, reducing a positive affirmation of plurality to deeper unity or exclusion. The arguments of John Hick, William Connolly, Nicholas Rescher, and S. Mark Heim fall into such a trap. By considering how an indeterminate concept of ultimacy, proposed by Robert C. Neville, fares against the problems their arguments raise, it will be shown that such a concept of ultimacy can both give rise to (...)
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  43. Amir Dastmalchian (2009). Religious Ambiguity in Hick’s Religious Pluralism. International Journal of Hekmat 1:75-89.score: 180.0
    Much has been said on the religious pluralism of John Hick but little attention has been given to a key step in his argument for religious pluralism. This key step is the observation that the universe is religiously ambiguous. Hick himself is ambiguous about what he means by ‘religious ambiguity’. In this essay I will attempt to rectify this ambiguity by analysing the notion of ‘religious ambiguity’ and arguing what interpretation of this term Hick (...)
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  44. Cláudio de Oliveira Ribeiro (2013). A teologia latino-americana diante do pluralismo religioso (Latin American theology and religious pluralism) - DOI: 10.5752/P.2175-5841.2013v11n32p1436. [REVIEW] Horizonte 11 (32):1436-1460.score: 180.0
    Análise dos principais desafios do pluralismo religioso para o contexto teológico latino-americano. Como resultado de nossa pesquisa, formulamos três eixos norteadores da temática: I. A importância pública das religiões para os processos de promoção da paz e da justiça, associada ao valor da mística e da alteridade na formação de espiritualidades ecumênicas e como elas incidirão nos processos religiosos e sociais, favorecendo perspectivas utópicas, democráticas e doadoras de sentido. II. A necessidade de mudança de lugar teológico a partir da realidade (...)
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  45. John Hick (1993). Religious Pluralism and the Rationality of Religious Belief. Faith and Philosophy 10 (2):242-249.score: 179.3
    The view that religious experience is a valid ground of basic religious beliefs inevitably raises the problem of the apparently incompatible belief-systems arising from different forms of religious experience. David Basinger's and William Alston's responses to the problem present the Christian belief-system as the sole exception to the general rule that religious experience gives rise to false beliefs. A more convincing response presents it as an exemplification of the general rule that religious experience gives rise (...)
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  46. Mikael Stenmark (2009). Religious Pluralism and the Some-Are-Equally-Right View. European Journal for Philosophy of Religion 1 (2):21 - 35.score: 179.3
    In this essay I identify and develop an alternative to pluralism which is overlooked in contemporary debate in philosophy of religion and in theology. According to this view, some but not all of the great world religions are equally correct, that is to say, they are just as successful when it comes to tracking the truth and providing a path to salvation. This alternative is not haunted by the same difficulty as pluralism, namely the problem of emptiness. It (...)
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  47. C. J. Kauffman (1999). Catholic Health Care in the United States: American Pluralism and Religious Meanings. Christian Bioethics 5 (1):44-65.score: 175.7
    This essay chronicles the development of Catholic health care in the United States during the Nineteenth and Twentieth Centuries. The author points to the religious pluralism and the respect for that pluralism as well as to the evangelical drive for conversion evident in Catholic hospitals. This essay is a phenomenological study of this commitment to pluralism and the evangelical impulse within the contexts of health care.
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  48. William L. Rowe (1999). Religious Pluralism. Religious Studies 35 (2):139-150.score: 174.0
    According to religious pluralism, the profound differences among the chief objects of adoration in the great religious traditions are largely due to the different ways in which a single transcendent reality is experienced and conceived in human life. The most prominent developer and defender of religious pluralism in the twentieth century is John Hick. Hick uses the expression ‘the Real’ to designate the transcendent reality ‘authentically experienced’ as the different gods and impersonal absolutes worshipped in (...)
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  49. 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: 174.0
    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 (...)
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  50. John Hick (1995). Religious Pluralism and the Divine: A Response to Paul Eddy. Religious Studies 31 (4):417 - 420.score: 174.0
    In 'Religious Pluralism and the Divine: Another Look at John Hick's Neo-Kantian Proposal' ("Religious Studies", xxx, 1994) Paul Eddy argues against the ultimate ineffability of the Real, and claims that a neo-Kantian epistemology leads to a Feuerbachian non-realism. In response I stress (a) the impossibility of attributing to the Real the range of incompatible characteristics of its phenomenal (i.e. experienceable) manifestations, so that it must lie beyond the range of our human religious categories, and (...)
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