Search results for 'Religious pluralism Islam' (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.
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  2.  7
    Merina Islam (ed.) (2015). The Religious-Philosophical Dimensions. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The book, “The Religious-Philosophical Dimensions” is the outcome of the second online session organized by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) with the theme “Development of Philosophy in India” held on 24th June, 2014. Indian philosophy is the name given to different philosophical thoughts that grew and developed on Indian soil. Philosophy in India has a very ancient origin. In fact, philosophical speculations started in India in the Vedic age itself. Freethinking sages of ancient India (...)
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  3.  3
    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.
    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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    Richard Penaskovic (2007). Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace. Edited by Roger Boase. Heythrop Journal 48 (4):654–655.
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  5. D. F. Eickelman & J. W. Anderson (1997). Print, Islam, and the Prospects for Civic Pluralism: New Religious Writings and Their Audiences. Journal of Islamic Studies 8 (1):43-62.
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  6.  23
    Adnan Aslan (1998). Religious Pluralism in Christian and Islamic Philosophy: The Thought of John Hick and Seyyed Hossein Nasr. Curzon.
    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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  7.  36
    ‘abd Carney (2008). Twilight of the Idols? Pluralism and Mystical Praxis in Islam. International Journal for Philosophy of Religion 64 (1):1 - 20.
    In this article, we discuss the current trend of authoritarianism in the Islamic world, especially as embodied in the institution of taqlid, whereby a lay person blindly follows a religious scholar. We will compare this to the mystical tradition of Ibn 'Arabî as well as the early esoteric Shî'ite tradition, where a much more "rebellious" type of Islam was offered and provided purviews of pluralism and universalism that challenge authoritarian closures of interpretation in relationship with God. By (...)
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    Giovanni Filoramo (2003). Religious Pluralism and Crises of Identity. Diogenes 50 (3):31-44.
    Processes of globalization have transformed the religious field, raising questions of identity for different religious traditions and their relations with the State, especially in European countries. Religious pluralism remains in most cases the most important characteristic of the current religious situation. This article reviews the origins of the phenomenon and the part it has played in the study of the sociology of religion, and examines the legal and political conditions that form the backdrop to (...). The author then considers some consequences, taking as an example the `new religion' of the internet. Finally, the author considers the view of fundamental-ist movements as anti-modernist reactions to the identity crises experienced by religions such as Islam in the face of globalization. (shrink)
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  9. Johan Elverskog (2013). Fuzzy Pluralism the Case of Buddhism and Islam. Common Knowledge 19 (3):506-517.
    This article, part of a Common Knowledge symposium on “the consequence of blur,” concerns the place of religion in the historical literature on Asia. It finds a minimalist approach to religion in the case of Buddhism and a maximalist approach in the case of Islam: historians of Asia have little to say about Buddhism, while they exaggerate the role of the Muslim religion. This problem is acute when treating historical circumstances in which Buddhism and Islam are involved in (...)
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  10.  37
    David Hollenbach (2010). Book Discussion Section: Comparative Ethics, Islam, and Human Rights: Internal Pluralism and the Possible Development of Tradition. Journal of Religious Ethics 38 (3):580-587.
    Dialogue with three major Muslim authors shows that Islam can take a positive stance toward human rights while also presenting differing interpretations of the meaning and scope of rights. Because of their subordination of norms reached through reason to those drawn from faith, as well as negative experiences of the impact of Western colonization of parts of the Muslim world, Abul A‘la Maududi and Sayyid Qutb place significant restrictions on rights of conscience. 'Abdolkarim Soroush's positive support for the role (...)
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    S. Allievi (2012). Reactive Identities and Islamophobia: Muslim Minorities and the Challenge of Religious Pluralism in Europe. Philosophy and Social Criticism 38 (4-5):379-387.
    The presence of increasing percentages of immigrants in the European social landscape is not only a quantitative fact, with consequences on several social and cultural dynamics and indicators. It produces an important qualitative change. From being a pathology, plurality is becoming physiology. Religion is a key factor in this process. There is a synchronic pluralization going on: the level of pluralization of the religious and cultural offer is increasing, making society a kaleidoscope of cultures, whose pieces are in constant (...)
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  12.  1
    Christoph Bultmann (2014). Grotius’s De Veritate Religionis Christianae in the Context of Eighteenth-Century Debates About Christian Apologetics and Religious Pluralism. Grotiana 35 (1):168-190.
    _ Source: _Volume 35, Issue 1, pp 168 - 190 While there is ample evidence for the popularity and influence up to the mid-eighteenth century of Grotius’s demonstration of the exclusive truth of the Christian religion, a fresh look at the reasons for the discontinuation of this line of apologetics can be attempted. In Germany in the late 1770s, G. E. Lessing claimed that all available arguments of Christian apologetics would ‘evaporate’ when analysed from a critical philosophical perspective. This did (...)
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  13.  27
    Ian S. Markham & İbrahim Özdemir (eds.) (2005). Globalization, Ethics, and Islam: The Case of Bediuzzaman Said Nursi. Ashgate Pub..
    Yet many in the USA and Europe are not familiar with his important work; this book seeks to rectify that gap.In Globalization, Ethics and Islam, Jewish, ...
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  14. Jacqueline Mariña (2004). Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism. Religious Studies 40 (2):125-143.
    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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  15. Ahmad Syafii Maarif (ed.) (2008). Islam & Universal Values: Islam's Contribution to the Construction of a Pluralistic World. International Center for Islam and Pluralism.
     
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  16.  9
    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.
    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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  17.  1
    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.
    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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  18.  51
    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.
    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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  19.  42
    Victoria S. Harrison (2008). Internal Realism, Religious Pluralism and Ontology. Philosophia 36 (1):97-110.
    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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  20.  92
    Owen Anderson (2008). The Presuppositions of Religious Pluralism and the Need for Natural Theology. Sophia 47 (2):201-222.
    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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  21.  1
    Dale F. Eickelman (2009). Islam and Ethical Pluralism. In Tracy B. Strong & Richard Madsen (eds.), The Many and the One: Religious and Secular Perspectives on Ethical Pluralism in the Modern World. Princeton University Press 161-179.
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  22. Amir Dastmalchian (2014). Hick's Theory of Religion and the Traditional Islamic Narrative. Sophia 53 (1):131-144.
    This article considers the traditional Islamic narrative in the light of the theory of religion espoused by John Hick (1922–2012). We see how the Islamic narrative changes on a Hickean understanding of religion, particularly in the light of the ‘bottom-up’ approach and trans-personal conception of the religious ultimate that it espouses. Where the two readings of Islam appear to conflict, I suggest how they can be reconciled. I argue that if Hick’s theory is incompatible with Islamic belief, then (...)
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  23. Liliana Mihut (2012). Two Faces of American Pluralism: Political and Religious. Journal for the Study of Religions and Ideologies 11 (33):39-61.
    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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  24. Peter Byrne (1995). Prolegomena to Religious Pluralism: Reference and Realism in Religion. St. Martin's Press.
     
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  25.  53
    Veit Bader (2003). Taking Religious Pluralism Seriously. Arguing for an Institutional Turn. Introduction. Ethical Theory and Moral Practice 6 (1):3-22.
    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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  26. Thomas Dean (1995). Religious Pluralism and Truth Essays on Cross-Cultural Philosophy of Religion. Monograph Collection (Matt - Pseudo).
     
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  27. Harry Oldmeadow (2008). Mediations: Essays on Religious Pluralism and the Perennial Philosophy. Sophia Perennis.
    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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  28. John Hick (1985). Problems of Religious Pluralism. St. Martin's Press.
     
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  29. Harold A. Netland (1991). Dissonant Voices: Religious Pluralism and the Question of Truth. Apollos.
     
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  30.  8
    Eva Sadia Saad (2012). Religious Pluralism: A Critical Review. Philosophy and Progress 50 (1-2):89-108.
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  31. C. J. Arthur (2000). Religious Pluralism a Metaphorical Approach. Monograph Collection (Matt - Pseudo).
     
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  32. Peter Byrne (1995). Prolegomena to Religious Pluralism Reference and Realism.
     
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  33. Anthony J. Steinbronn (2007). Worldviews: A Christian Response to Religious Pluralism. Concordia Pub. House.
    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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  34. Amir Dastmalchian (2009). Religious Ambiguity in Hick’s Religious Pluralism. International Journal of Hekmat 1:75-89.
    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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  35.  28
    Victoria Harrison (2012). An Internalist Pluralist Solution to the Problem of Religious and Ethical Diversity. Sophia 51 (1):71-86.
    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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  36.  7
    Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  37.  30
    David Basinger (2014). Religious Diversity (Pluralism). Stanford Encyclopedia of Philosophy:1.
    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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  38.  41
    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.
    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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  39.  3
    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.
    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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    William L. Rowe (1999). Religious Pluralism. Religious Studies 35 (2):139-150.
    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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  41.  90
    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.
    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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  42.  98
    John Hick (1997). The Possibility of Religious Pluralism: A Reply to Gavin D'Costa. Religious Studies 33 (2):161-166.
    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 hypothesis, (...)
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  43.  20
    John Hick (1995). Religious Pluralism and the Divine: A Response to Paul Eddy. Religious Studies 31 (4):417-420.
    In 'Religious Pluralism and the Divine: Another Look at John Hick's Neo-Kantian Proposal' 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 the impossibility of attributing to the Real the range of incompatible characteristics of its phenomenal manifestations, so that it must lie beyond the range of our human religious categories, and the distinction, which Eddy fails to observe, between grounds for (...)
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  44.  2
    John Hick (1995). Religious Pluralism and the Divine: A Response to Paul Eddy: John Hick. Religious Studies 31 (4):417-420.
    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 the impossibility of attributing to the Real the range of incompatible characteristics of its phenomenal manifestations, so that it must lie beyond the range of our human religious categories, and the distinction, which (...)
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  45. Samuel Ruhmkorff (2013). The Incompatibility Problem and Religious Pluralism Beyond Hick. Philosophy Compass 8 (5):510-522.
    Religious pluralism is the view that more than one religion is correct, and that no religion enjoys a special status in relation to the ultimate. Yet the world religions appear to be incompatible. How, then, can more than one be correct? Discussions and critiques of religious pluralism usually focus on the work of John Hick, yet there are a number of other pluralists whose responses to this incompatibility problem are importantly different from Hick’s. This article surveys (...)
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  46.  65
    John Hick (1997). The Epistemological Challenge of Religious Pluralism. Faith and Philosophy 14 (3):277-286.
    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 constitutes (...)
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  47.  75
    John Hick (1988). Religious Pluralism and Salvation. Faith and Philosophy 5 (4):365-377.
    Let us approach the problems of religious pluralism through the claims of the different traditions to offer salvation-generically, the transformation of human existence from self-centeredness to Reality-centeredness. This approach leads to a recognition of the great world faiths as spheres of salvation; and so far as we can tell, more or less equally so. Their different truth-claims express (a) their differing perceptions, through different religio-cultural ‘lenses,’ of the one ultimate divine Reality; (b) their different answers to the boundary (...)
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  48. Thaddeus J. Kozinski (2010). The Political Problem of Religious Pluralism: And Why Philosophers Can't Solve It. Lexington Books.
    This book examines three notable philosophers' attempts to solve the political problem of religious pluralism: John Rawls, Jacques Maritain, and Alasdair MacIntyre. Although many philosophers have grappled with this problem, what has not been sufficiently explored is the reciprocal relationship of foundational belief to political theory and political theory to political practice. Kozinski, using thorough research and a high level of philosophical discourse, deals with these issues directly and astutely demonstrates how any solution that does not incorporate both (...)
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  49.  22
    James Baillie (2010). New Problems for Religious Pluralism. Philo 13 (1):5-17.
    John Hick’s theory of religious pluralism posits the same ineffable spiritual reality, ‘the Real,’ as the source of all major religious traditions. He offers pluralism as the best explanation of salvific parity, the thesis that these religions are equally effective vehicles for salvation. Most criticisms of Hick have focused on the explanans, arguing that the Real cannot play any explanatory role due to its ineffability. I raise two difficulties for the explanandum, the thesis of salvific parity. (...)
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  50.  62
    David Basinger (1988). Hick's Religious Pluralism and “Reformed Epistemology”. Faith and Philosophy 5 (4):421-432.
    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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