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Victoria S. Harrison [18]Victoria Harrison [8]
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Profile: Victoria Harrison (Glasgow University)
  1. Victoria Harrison, Some Useful Links in Religious Studies.
    Many electronic texts are available in the Christian Classics Ethereal Library. Here you’ll find works from people as diverse as St. John of the Cross and Billy Graham, all indexed by author. The address is: http://ccel.org..
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  2. Victoria S. Harrison, Theorizing Religious Diversity in a Multicultural World.
    This paper examines a variety of intellectual responses to the religious and philosophical issues raised by religious plurality. While the specific questions raised by religious plurality differ across traditions, the more general problem that faces all religious intellectuals is how to provide a compelling theoretical account of the relationship between the various religions of the world. The paper briefly reviews religious exclusivism and inclusivism, before focusing upon theories of religious pluralism. After clarifying the distinction between religious pluralism and relativism about (...)
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  3. Jake Chandler & Victoria Harrison (eds.) (2012). Probability in the Philosophy of Religion. OUP Oxford.
    At a time in which probability theory is exerting an unprecedented influence on epistemology and philosophy of science, promising to deliver an exact and unified foundation for the philosophy of rational inference and decision-making, it is worth remembering that the philosophy of religion has long proven to be an extremely fertile ground for the application of probabilistic thinking to traditional epistemological debates. This volume brings together original contributions from twelve contemporary researchers, both established and emerging, to offer a representative sample (...)
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  4. 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 belief systems. (...)
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  5. Victoria S. Harrison (2012). Eastern Philosophy: The Basics. Routledge.
    Eastern Philosophy: The Basics is an essential introduction to major Indian and Chinese philosophies, both past and present. Exploring familiar metaphysical and ethical questions from the perspectives of different Eastern philosophies, including Confucianism, Daoism, and strands of Buddhism and Hinduism, this book covers key figures, issues, methods and concepts. Questions discussed include: What is the ‘self’? Is human nature inherently good or bad? How is the mind related to the world? How can you live an authentic life? What is the (...)
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  6. Victoria S. Harrison (2012). The End of Philosophy of Religion. Faith and Philosophy 29 (1):99-103.
  7. Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.) (2012). The Routledge Companion to Theism. Routledge.
    The five parts of the volume indicate its inclusive scope: I. What is Theism?; II. Theism and Inquiry; III. Theism and the Socio-Political Realm; IV. Theism and Culture; V. Theism as a Way of Life.
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  8. Victoria Harrison (2010). Philosophy of Religion, Fictionalism, and Religious Diversity. International Journal for Philosophy of Religion 68 (1):43-58.
    Until recently philosophy of religion has been almost exclusively focused upon the analysis of western religious ideas. The central concern of the discipline has been the concept God , as that concept has been understood within Judaeo-Christianity. However, this narrow remit threatens to render philosophy of religion irrelevant today. To avoid this philosophy of religion should become a genuinely multicultural discipline. But how, if at all, can philosophy of religion rise to this challenge? The paper considers fictionalism about religious discourse (...)
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  9. Victoria S. Harrison (2010). Andrew Moore and Michael Scott (Eds) Realism and Religion: Philosophical and Theological Perspectives . (Aldershot: Ashgate, 2007). Pp. 163. £55.00 (Hbk), £16.99 (Pbk). Isbn 9780754652328. [REVIEW] Religious Studies 46 (1):125-130.
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  10. Victoria S. Harrison (2010). No Title Available: Book Reviews. [REVIEW] Religious Studies 46 (1):125-130.
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  11. Victoria S. Harrison (2010). Postmodern Thought and Religion: Open-Traditionalism and Radical Orthodoxy on Religious Belief and Experience. Heythrop Journal 51 (6):962-974.
    This paper considers some of the ways in which ‘postmodernism’ is construed, before turning to several important representative examples of religious postmodern thought. It highlights some common features possessed by prominent examples of religious postmodern thought within Judaism and Christianity. Much postmodern religious thought is characterised by the separation of religious belief from religious experience, and is marked by the tendency to emphasise the latter at the expense of the former. This paper argues that, despite this tendency, the work of (...)
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  12. Victoria Harrison (2008). Human Holiness as Religious Apologia. International Journal for Philosophy of Religion 64 (2):63 - 82.
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  13. 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 in the course of (...)
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  14. Victoria S. Harrison (2007). Feminist Philosophy of Religion and the Problem of Epistemic Privilege. Heythrop Journal 48 (5):685–696.
    There have been a number of developments within religious epistemology in recent years. Currently, the dominant view within mainstream philosophy of religion is, arguably, reformed epistemology. What is less well known is that feminist epistemologists have also been active recently within the philosophy of religion, advancing new perspectives from which to view the link between knowledge and religious experience. In this article I examine the claim by certain feminist religious epistemologists that women are both epistemically oppressed and epistemically privileged, and (...)
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  15. Victoria S. Harrison (2007). Metaphor, Religious Language, and Religious Experience. Sophia 46 (2):127-145.
    Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. (...)
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  16. Victoria Harrison (2006). The Pragmatics of Defining Religion in a Multi-Cultural World. International Journal for Philosophy of Religion 59 (3):133 - 152.
    Few seem to have difficulty in distinguishing between religious and secular institutions, yet there is widespread disagreement regarding what “religion” actually means. Indeed, some go so far as to question whether there is anything at all distinctive about religions. Hence, formulating a definition of “religion” that can command wide assent has proven to be an extremely difficult task. In this article, I consider the most prominent of the many rival definitions that have been proposed, the majority falling within three basic (...)
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  17. Victoria S. Harrison (2006). Internal Realism and the Problem of Religious Diversity. Philosophia 34 (3):287-301.
    This article applies Hilary Putnam’s theory of internal realism to the issue of religious plurality. The result of this application – ‘internalist pluralism’ – constitutes a paradigm shift within the Philosophy of Religion. Moreover, internalist pluralism succeeds in avoiding the major difficulties faced by John Hick’s famous theory of religious pluralism, which views God, or ‘the Real,’ as the noumenon lying behind diverse religious phenomena. In side-stepping the difficulties besetting Hick’s revolutionary Kantian approach, without succumbing to William Alston’s critique of (...)
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  18. Victoria S. Harrison (2006). Scientific and Religious Worldviews: Antagonism, Non‐Antagonistic Incommensurability and Complementarity. Heythrop Journal 47 (3):349-366.
    This article reviews three basic ways in which the relationship between Abrahamic religion and science has been construed: as fundamentally antagonistic; as non‐antagonistically incommensurable; and as complementary. Unfortunately, while each construal seems to offer benefits to the religious believer, none, as the article demonstrates, is without considerable cost.
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  19. Victoria Harrison (2005). Arguments From Design: A Self-Defeating Strategy? Philosophia 33 (1-4):297-317.
    In this article, after reviewing traditional arguments from design, I consider some more recent versions: the so-called ‘new design arguments’ for the existence of God. These arguments enjoy an apparent advantage over the traditional arguments from design by avoiding some of Hume’s famous criticisms. However, in seeking to render religion and science compatible, it seems that they require a modification not only of our scientific understanding but also of the traditional conception of God. Moreover, there is a key problem with (...)
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  20. Victoria S. Harrison (2005). The Metamorphosis of “the End of the World”: From Theology to Philosophy and Back Again. Philosophy and Theology 17 (1/2):33-50.
    This paper highlights certain features of the metamorphosis that the concept “the end of the world” has undergone from its origin in early Christian thought to the present day. This concept has, in recent decades, become increasingly prominent within Western European Lutheran and Roman Catholic theology. This paperdemonstrates that the notion of the end of the world popularized by Jürgen Moltmann and Karl Rahner, despite the traditional, biblical language in which it is couched, has more affinity with the philosophical concept (...)
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  21. Victoria S. Harrison (2000). Holiness, Theology and Philosophy. Philosophy and Theology 12 (1):53-78.
    Hans Urs von Balthasar calls for a revival of what he sees as the original relationship between human holiness and Christian theology. He suggests that modern theologians should imitate their patristic forebears to the extent that they combine holy living with an objective stance corresponding to the intellectual rigor proper to theology. The article summarizes von Balthasar’s analysis of the development and current state of what he portrays as the problem of separation between theology and human holiness, considers the role (...)
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  22. Victoria S. Harrison (1999). Human Holiness as Religious Shape Apologia. International Journal for Philosophy of Religion 46 (2):63-82.
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  23. Victoria S. Harrison (1999). Homo Orans: Von Balthasar's Christocentric Philosophical Anthropology. Heythrop Journal 40 (3):280–300.
    Hans Urs von Balthasar's philosophical anthropology is the premise not only of his religious epistemology, but also of his whole theological enterprise. The importance of his anthropology to the rest of his theology is often overlooked, because its fundamentals are set out in an early work to which little critical attention has been given: Das Betrachtende Gebet– a work which emphasizes the “necessity of prayer”. According to von Balthasar, in praying, one encounters God, and it is through this encounter that (...)
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  24. Victoria S. Harrison (1999). Personal Identity and Integration: Von Balthasar's Phenomenology of Human Holiness. Heythrop Journal 40 (4):424–437.
    In the view of Hans Urs von Balthasar, what is needed to bring a human life to fulfilment—to become ‘whole’—is the death of one's ‘personality’, and the acquisition of one's specific ‘personhood’, which is given to one, along with one's mission, by God. Moreover, according to von Balthasar, a human being becomes a ‘unique person’ when encountering God in contemplative prayer. And it is within contemplative prayer that one comes into contact with one's ‘Idea’, which is actualised when one' personal (...)
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  25. Victoria S. Harrison (1998). Putnam's Internal Realism and Von Balthasar's Religious Epistemology. International Journal for Philosophy of Religion 44 (2):67 - 92.
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  26. Victoria S. Harrison (1997). Kierkegaard's Philosophical Fragments: A Clarification. Religious Studies 33 (4):455-472.
    The article proposes that the hypothetical framework of Kierkegaard's "Philosophical Fragments" is determined by the question 'How is it possible for one to become a disciple?' An account of this framework is provided by employing an original interpretation of the concept 'the Moment'. This enables an understanding of 'the condition' by means of a contrast between 'Universalist' and 'Particularist' perspectives. Moreover, it is only when the insights offered by both perspectives are combined that the answer to the determining question of (...)
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