Search results for 'Revelation' (try it on Scholar)

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  1. Keith Allen (2011). Revelation and the Nature of Colour. Dialectica 65 (2):153-176.score: 24.0
    According to naïve realist (or primitivist) theories of colour, colours are sui generis mind-independent properties. The question that I consider in this paper is the relationship of naïve realism to what Mark Johnston calls Revelation, the thesis that the essential nature of colour is fully revealed in a standard visual experience. In the first part of the paper, I argue that if naïve realism is true, then Revelation is false. In the second part of the paper, I defend (...)
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  2. Domenic Marbaniang (2009). Theology of Revelation in the Bible and the Writings of 19th and 20th Century Theologians. Google Books.score: 24.0
    This book gives an introduction to the various theological perspectives regarding revelation. It includes a survey of the views of liberal, evangelical, Calvinist, and Charismatic theologians. The author presents his succinct view in the last chapter.
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  3. Phil Enns (2007). Reason and Revelation: Kant and the Problem of Authority. [REVIEW] International Journal for Philosophy of Religion 62 (2):103 - 114.score: 24.0
    This paper explores the significance of authority for Kant’s understanding of the relationship between reason and revelation. Beginning with the separation of the faculties of Theology and Philosophy in Conflict, it will be shown that Kant sees a clear distinction between the authority of reason and that of revelation. However, when one turns to Religion, it is also clear that Kant sees an important, perhaps necessary, relationship between the two. Drawing on a variety of texts, in particular those (...)
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  4. Paul Clavier (2013). No Creation, No Revelation. International Journal for Philosophy of Religion 73 (3):255-268.score: 24.0
    There is a strong claim that the world’s createdness, if true, cannot be known but through revelation. In this paper we try to dismiss this claim by arguing that creation cannot be merely a revealed truth (revelabile tantum), since it is on the contrary the very preamble to any genuine revelation. Ontologically, no revelation can happen in a self-existent world. No creation, no revelation. Epistemically, no revelation is to be admitted but on the assumption that (...)
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  5. Taede A. Smedes (2014). Emil Brunner Revisited: On the Cognitive Science of Religion, the Imago Dei, and Revelation. Zygon 49 (1):190-207.score: 24.0
    This article aims at a constructive and argumentative engagement between the cognitive science of religion (CSR) and philosophical and theological reflection on the imago Dei. The Swiss theologian Emil Brunner argued that the theological notion that humans were created in the image of God entails that there is a “point of contact” for revelation to occur. This article argues that Brunner's notion resonates quite strongly with the findings of the CSR. The first part will give a short overview of (...)
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  6. Christopher Bobier (2014). Anti-Luck Virtue Epistemology and Divine Revelation. Philosophia 42 (2):309-320.score: 24.0
    Anti-Luck Virtue Epistemology (ALVE) states that for S to have knowledge, S must have a virtuously formed safe true belief. S’s belief that p is safe if, in most near-by possible worlds where S’s belief is formed in the same manner as in the actual world, S’s belief is true. S’s safe belief that p is virtuously formed if S’s safe belief is formed using reliable and well-integrated cognitive processes and it is to S’s credit that she formed the belief. (...)
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  7. Norbert Max Samuelson (2002). Revelation and the God of Israel. Cambridge University Press.score: 24.0
    Revelation and the God of Israel explores the concept of revelation as it emerges from the Hebrew Scriptures and is interpreted in Jewish philosophy and theology. The first part is a study in intellectual history that attempts to answer the question, what is the best possible understanding of revelation. The second part is a study in constructive theology and attempts to answer the question, is it reasonable to affirm belief in revelation. Here Norbert M. Samuelson focuses (...)
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  8. Alexandre Guilherme (forthcoming). Reflexions on Buber's 'Living-Centre': Conceiving of the Teacher as 'The Builder' and Teaching as a 'Situational Revelation'. Studies in Philosophy and Education:1-18.score: 24.0
    There has been a shift from teaching to learning, the so-called process of ‘learnification’, which promotes the idea that teaching should be primarily concerned with the creation of rich learning environments and scaffolding student learning. In doing so, this process of ‘learnification’ has also attacked the idea that teachers have something to teach and that students have something to learn from their teachers. The influence of constructivism, and thinkers like Piaget, Vygotsky, and Bruner in this paradigm shift is quite evident; (...)
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  9. Franck Lihoreau (2014). Revelation and The Essentiality of Essence. Symposion 1 (1):69-75.score: 24.0
    It is usually agreed that the Revelation Thesis about experience – the idea that the knowledge we gain by having an experience somehow “reveals” the essence, or nature, of this experience – only requires that we know the essence of the experience, not that we know, of this essence, that it is the essence of the experience. I contest this agreement. In the light of what I call the “Essentiality of Essence Principle”– the principle that whatever is in the (...)
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  10. Amir Dastmalchian (2008). Swinburne’s View of the Islamic Revelation. Journal of Shi‘a Islamic Studies 1 (4):95-106.score: 24.0
    Swinburne gives reasons for a religious enquirer to disregard the Islamic revelation and to accept the exclusive superiority of the Christian revelation. This essay attempts to explain Swinburne’s reasoning. An attempt is also made to explain what the Islamic revelation is. I argue that on Swinburne’s own account, the Islamic revelation should not be sidelined in favour of the Christian revelation.
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  11. George J. Brooke, Hindy Najman & Loren T. Stuckenbruck (eds.) (2008). The Significance of Sinai: Traditions About Sinai and Divine Revelation in Judaism and Christianity. Brill.score: 21.0
    the midrash, the advisability of staying at home during this festival is promoted through the dictum, “When you bind your lulav, bind your feet (restrain ...
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  12. Nathaniel Micklem (1953). Reason and Revelation: A Question From Duns Scotus. Nelson.score: 21.0
    Exposition of the first question from the Prologue to the Opus Oxoniense.--Epilogue.--Latin text.
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  13. Matthew A. Bloomer (2001). Judeo-Christian Revelation as a Source of Philosophical Reflection According to Étienne Gilson. Apollinare Studi.score: 21.0
     
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  14. Anthony Bolos (2011). Obstacles to Divine Revelation. [REVIEW] European Journal for Philosophy of Religion 3 (2).score: 21.0
     
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  15. Johann Gottlieb Fichte (1978). Attempt at a Critique of All Revelation. Cambridge University Press.score: 21.0
     
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  16. Stéphane Habib (2005). Levinas Et Rosenzweig: Philosophies de la Révélation. Presses Universitaires de France.score: 21.0
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  17. Errol E. Harris (1958). Revelation Through Reason: Religion in the Light of Science and Philosophy. New Haven, Yale University Press.score: 21.0
     
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  18. Iulia Iuga (2010). Stephane Moses, Sistem si revelatie. Filosofia lui Franz Rosenzweig/ System and revelation. Franz Rosenzweig's Philosophy. Journal for the Study of Religions and Ideologies 3 (9):159-161.score: 21.0
    Stephane Moses, Sistem si revelatie. Filosofia lui Franz Rosenzweig Bucuresti, Ed. Hasefer, Colectia Judaica, 2003.
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  19. Karl Jaspers (1967). Philosophical Faith and Revelation. London, Collins.score: 21.0
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  20. Adolph Lichtigfeld (1937). Philosophy and Revelation in the Work of Contemporary Jewish Thinkers. London, M.L. Cailingold.score: 21.0
     
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  21. Frederick Denison Maurice (1859/1975). What is Revelation?: A Series of Sermons on the Epiphany, to Which Are Added Letters to a Student of Theology on the Bampton Lectures of Mr. Mansel. Ams Press.score: 21.0
     
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  22. Petru Moldovan (2010). Moshe Halbertal, Ezoterism si exoterism. Restrictiile misterului in traditia iudaica/ Concealment and Revelation. Journal for the Study of Religions and Ideologies 3 (9):171-172.score: 21.0
    Moshe Halbertal, Ezoterism si exoterism. Restrictiile misterului in traditia iudaica Ed. Limes, Cluj-Napoca, 2004, traducere din limba engleza de Roxana Havrici.
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  23. William Beattie Monahan (1935). The Psychology of St. Thomas Aquinas and Divine Revelation. Trinity Press.score: 21.0
     
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  24. K. Satchidananda Murty (1959). Revelation and Reason in Advaita Vedānta. New York, Columbia University Press.score: 21.0
     
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  25. Ives Radrizzani (2006). Le concours de la révélation intérieure et de la révélation extérieure chez le premier Fichte,ou le christianisme comme béquille au théisme de la Doctrine de la Science. Archives de Philosophie 2:203-216.score: 21.0
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  26. Melissa McBay Merritt (2010). Review: Clewis, The Kantian Sublime and the Revelation of Freedom. [REVIEW] British Journal for the History of Philosophy 18 (3):529-532.score: 18.0
    Review of Robert Clewis, _The Kantian Sublime and the Revelation of Freedom_.
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  27. Andrei Buckareff (2009). Metaepistemology and Divine Revelation. Heythrop Journal 50 (1):85-90.score: 18.0
    In Crossing the Threshold of Divine Revelation,1 William Abraham offers a rich, subtle defense of an epistemology of divine revelation. While I believe there is much about Abraham’s work that is commendable, my remarks in this paper will be primarily critical. But the fact that Abraham’s work is worthy of critical comment should be evidence enough of the importance of Abraham’s book. My focus here will be on a cluster of metaepistemological claims made by Abraham. Specifically, I will (...)
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  28. Daniel J. Cook (2009). Leibniz on 'Prophets', Prophecy, and Revelation. Religious Studies 45 (3):269-287.score: 18.0
    During Leibniz's lifetime, interest in the interpretation of the Bible and biblical prophecy became central to the theological and political concerns of Protestant Europe. Leibniz's treatment of this phenomenon will be examined in the light of his views on the nature of revelation and its role in his defence of Christianity. It will be argued that Leibniz's defence of the miracle of revelation (and its vehicle, biblical prophecy) – unlike his arguments on behalf of the core Christian mysteries (...)
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  29. Steven D. Hales (2004). Intuition, Revelation, and Relativism. International Journal of Philosophical Studies 12 (3):271 – 295.score: 18.0
    This paper defends the view that philosophical propositions are merely relatively true, i.e. true relative to a doxastic perspective defined at least in part by a non-inferential belief-acquiring method. Here is the strategy: first, the primary way that contemporary philosophers defend their views is through the use of rational intuition, and this method delivers non-inferential, basic beliefs which are then systematized and brought into reflective equilibrium. Second, Christian theologians use exactly the same methodology, only replacing intuition with revelation. Third, (...)
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  30. Nic Damnjanovic (2012). Revelation and Physicalism. Dialectica 66 (1):69-91.score: 18.0
    Revelation is the thesis that having an experience that instantiates some phenomenal property puts us in a position to know the nature or essence of that property. It is widely held that although Revelation is prima facie plausible, it is inconsistent with physicalism, and, in particular, with the claim that phenomenal properties are physical properties. I outline the standard argument for the incompatibility of Revelation and physicalism and compare it with the Knowledge Argument. By doing so, I (...)
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  31. W. R. Webster (2003). Revelation and Transparency in Colour Vision Refuted: A Case of Mind/Brain Identity and Another Bridge Over the Explanatory Gap. Synthese 133 (3):419-39.score: 18.0
    Russell (1912) and others have argued that the real nature of colour is transparentto us in colour vision. It's nature is fully revealed to us and no further knowledgeis theoretically possible. This is the doctrine of revelation. Two-dimensionalFourier analyses of coloured checkerboards have shown that apparently simple,monadic, colours can be based on quite different physical mechanisms. Experimentswith the McCollough effect on different types of checkerboards have shown thatidentical colours can have energy at the quite different orientations of Fourierharmonic components (...)
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  32. Nancy Levene (2004). Spinoza's Revelation: Religion, Democracy, and Reason. Cambridge University Press.score: 18.0
    Nancy Levene reinterprets a major early-modern philosopher, Benedict de Spinoza - a Jew who was rejected by the Jewish community of his day but whose thought contains, and critiques, both Jewish and Christian ideas. It foregrounds the connection of religion, democracy, and reason, showing that Spinoza's theories of the Bible, the theologico-political, and the philosophical all involve the concepts of equality and sovereignty. Professor Levene argues that Spinoza's concept of revelation is the key to this connection, and above all (...)
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  33. Richard Swinburne (1993). Reply: A Further Defence of Christian Revelation. Religious Studies 29 (3):395 - 400.score: 18.0
    In response to Peter Byrne’s critical notice of my book "Revelation", I argue that if God is to put us in a position freely to choose to seek Him, we need some propositional revelation (about what he is like and how to worship him), but also some scope for sorting out the implications of that revelation. Both of these aims are satisfied if the Christian Bible with the normal tradition of how to interpret it are the vehicle (...)
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  34. Obeua S. Persons (2006). The Effects of Fraud and Lawsuit Revelation on U.S. Executive Turnover and Compensation. Journal of Business Ethics 64 (4):405 - 419.score: 18.0
    This study investigates the impact of fraud/lawsuit revelation on U.S. top executive turnover and compensation. It also examines potential explanatory variables affecting the executive turnover and compensation among U.S. fraud/lawsuit firms. Four important findings are documented. First, there was significantly higher executive turnover among U.S. firms with fraud/lawsuit revelation in the Wall Street Journal than matched firms without such revelation. Second, although on average, U.S. top executives received an increase in cash compensation after fraud/lawsuit revelation, this (...)
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  35. Alex Englander (2011). Kant's Aesthetic Theology: Revelation as Symbolisation in the Critical Philosophy. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 53 (3):303-317.score: 18.0
    This essay seeks to ascertain the philosophical status of revelation in Kant's critical philosophy so as to come to a better understanding of the use of Scripture in his religious writings, especially Religion within the Boundaries of Reason Alone . In doing so it remains faithful to Kant's hermeneutic strictures according to which the bible must be expounded according to morality, in the sense of the categorical imperative, and its attendant pure practical postulates. Taking as clues Kant's repeated insistence (...)
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  36. John Kulvicki (2003). Hue Magnitudes and Revelation. Behavioral and Brain Sciences 26 (1):36-37.score: 18.0
    Revelation, the thesis that the full intrinsic nature of colors is revealed to us by color experiences, is false in Byrne & Hilbert's (B&H's) view, but in an interesting and nonobvious way. I show what would make Revelation true, given B&H's account of colors, and then show why that situation fails to obtain, and why that is interesting.
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  37. Leora Faye Batnitzky (2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge University Press.score: 18.0
    Leo Strauss and Emmanuel Levinas, two twentieth-century Jewish philosophers and two extremely provocative thinkers whose reputations have grown considerably over the last twenty years, are rarely studied together. This is due to the disparate interests of many of their intellectual heirs. Strauss has influenced political theorists and policy makers on the right while Levinas has been championed in the humanities by different cadres associated with postmodernist thought. In Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation, Leora (...)
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  38. Samuel Moyn (2005). Origins of the Other: Emmanuel Levinas Between Revelation and Ethics. Cornell University Press.score: 18.0
    True Bergsonianism : beginnings of a philosopher -- The controversy over intersubjectivity -- Nazism and crisis : the interruption of a trajectory -- Totaliter aliter : revelation in interwar thought -- Levinas's discovery of the other in the making of French existentialism -- The ethical turn : philosophy and Judaism in the Cold War.
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  39. Stéphane Roy-Desrosiers (2012). La Révélation de M. Merleau-Ponty et F. H. Jacobi contre l'intellectualisme kantien. Chiasmi International 14:401-413.score: 18.0
    M. Merleau-Ponty and F. H. Jacobi’s Revelation against Kantian IntellectualismThe goal of this article is to shed light on the neglected connection between Friedrich Heinrich Jacobi (1743-1819) and Maurice Merleau-Ponty (1908-1961). It will be shown through certain themes –I) being in the world, II) description, III) reflexion, IV) revelation and the V) primacy of perception – how Merleau-Ponty echoes Jacobi’s criticism of German Idealism during the Pantheist Quarrel, particularly towards Immanuel Kant’s intellectualist stance, two centuries prior to the (...)
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  40. Jason Aleksander (2010). The Aporetic Ground of Revelation’s Authority in the Divine Comedy and Dante’s Demarcation and Defense of Philosophical Authority. Essays in Medieval Studies 26:1-14.score: 18.0
    I discuss Dante’s understanding that human existence is “ordered by two final goals” and how, for Dante, this understanding defines philosophy’s and revelation’s respective scopes of authority in guiding human conduct. Specifically, I show that, although Dante subordinates our earthly beatitude to spiritual beatitude in a way that seems to suggest the subordination of the authority of philosophy to that of revelation, he in fact limits philosophy’s scope to an arena in which its authority is not only legitimate (...)
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  41. John Lamont (1996). Stump and Swinburne on Revelation. Religious Studies 32 (3):395 - 411.score: 18.0
    The paper considers the criticisms that Eleonore Stump has made of Richard Swinburne's account of Christian's revelation, as set out in his book "Revelation: From Metaphor to Analogy." It argues that Stump's criticisms of Swinburne's theory of biblical interpretation are misguided, but that her criticism of his deistic picture of revelation contains a crucial insight. Direct theories of revelation, which see God as communicating propositions directly to believers, are superior to deistic ones, which see God as (...)
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  42. Bruce R. Reichenbach (2003). The Hermeneutic Circle and Authoral Intention in Divine Revelation. Sophia 42 (1):47-59.score: 18.0
    In his recent book on revelation, Jorge Gracia rejects the authorial intention view of textual interpretation, arguing that the only interpretation that makes sense for texts regarded as divinely revealed is theological interpretation. Both his position and the authorial view face the problem of the Hermeneutical Circle. I contend that the arguments he provides in his own defense do not successfully avoid the circularity present in his own view. His thesis about expected behavior might provide resources for a solution, (...)
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  43. Rodney Blackhirst (1994). Revelation in Islam. Asian Philosophy 4 (1):71 – 79.score: 18.0
    Abstract Among the world's religions, Islam has one of the most fully developed understandings of the notion of revelation. It views the whole of the created order as a revelation and, accordingly, considers religious revelation in the form of Scripture as an integral feature of the human condition. It is within this context that Muhammad's own revelatory experiences must be considered. These are well?attested in the Hadith literature. Islam recognises three distinct grades of revelation. Muhammad's was (...)
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  44. MA Delia A. Candelario (2009). George Tyrrell and Karl Rahner: A Dialogue on Revelation. Heythrop Journal 50 (1):44-57.score: 18.0
    The reality of revelation was one of the fundamental questions that\noccupied George Tyrrell as a writer until he died on 15 July 1909. The\ncentenary of his death is an opportune time to engage this English\nModernist in a dialogue with Karl Rahner on the subject of revelation.\nTyrrell insists on the primacy of the interior experience of revelation.\nAn exaggerated emphasis on inner religious experience, however, led him\ninevitably to a separation of the interior dimension of revelation from\nits verbal expressions (...)
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  45. T. J. Mawson (2003). How a Single Personal Revelation Might Not Be a Source of Knowledge. Religious Studies 39 (3):347-357.score: 18.0
    Many of those who come to a belief in the God of classical theism do so solely as a result of having had an experience which they believe it is reasonable for them to interpret as a revelation of His existence directly and graciously given to them by God Himself. I shall argue that – at least in the first instance – such people should probably not think of themselves as knowing that there is a God if they are (...)
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  46. Francis X. Clooney (1999). The Existence of God, Reason, and Revelation In Two Classical Hindu Theologies. Faith and Philosophy 16 (4):523-543.score: 18.0
    This essay introduces central features of classical Hindu reflection on the existence and nature of God by examining arguments presented in the Nyāyamañjarī of Jayanta Bhatta (9th century CE), and the Nyāyasiddhāñjana of Vedānta Deśika (14th century CE). Jayanta represents the Nyāya school of Hindu logic and philosophical theology, which argued that God’s existence could be known by a form of the cosmological argument. Vedānta Deśika represents the Vedånta theological tradition, which denied that God’s existencecould be known by reason, gave (...)
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  47. Ingvar Horgby (1965). Immediacy - Subjectivity - Revelation. Inquiry 8 (1-4):84 – 117.score: 18.0
    Kierkegaard's fundamental view of life was negative and Gnostic. It was through his interpretation of life that his vision of the nothingness of existence became positive. What formed the material of Kierkegaard's interpretation was the common experience of existence, what ?all? men know. His concept of existence has a threefold content : immediacy, subjectivity, and the Christian Revelation. Immediate reality that is not made content of subjectivity becomes empty changeableness, and subjectivity that does not appropriate immediacy deprives itself of (...)
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  48. Balázs M. Mezei (2006). Divine Revelation and Human Person. Philosophy and Theology 18 (2):337-354.score: 18.0
    Divine revelation as a subject matter cannot be properly considered in the framework of theology, as theology already presupposes revelation. In order to conceive revelation in a non-theological way, we need a philosophical approach. Thus we can recognize the need for a renewed understanding of revelation as God’s self-revelation. In this paper I argue for the understanding of God’s self-revelation as radical revelation, which is opposed to partial understandings ofrevelation, such as the propositional (...)
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  49. George I. Mavrodes (1989). Revelation and the Bible. Faith and Philosophy 6 (4):398-411.score: 18.0
    Jesus said to Peter, “Flesh and blood has not revealed this to you, but my Father who is in heaven,” This looks like a noetic miracle which happened in (or to) Peter. Must all Christians have a comparable miracle in themselves, or does the Bible enable us to apprehend, in some “natural” way, the revelations made to prophets and apostles long ago?I suggest that we need not have a single answer to this question, and that the “mix” of revelation (...)
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  50. Tariq Mustafa (2008). Development of Objective Criteria to Evaluate the Authenticity of Revelation. Zygon 43 (3):737-744.score: 18.0
    Science has been dazzlingly successful in explaining nature. Scientific advances also have led to certain undesirable, though unintended, side effects, one of which is alienation from the spiritual. Revelation comes from the Divine. But what is the status of authenticity of a particular piece claimed to be revelation? What is its historical validity and current state of preservation? This essay proposes to develop a list of rational criteria, in consultation with all stakeholders, for addressing the subject. The aim (...)
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