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Profile: Victoria Harrison (Glasgow University)
  1.  8
    Victoria S. Harrison (forthcoming). Mathematical Objects and the Object of Theology. Religious Studies:1-18.
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  2. Jake Chandler & Victoria S. Harrison (eds.) (2012). Probability in the Philosophy of Religion. Oxford University Press Uk.
    Probability theory promises to deliver an exact and unified foundation for inquiry in epistemology and philosophy of science. But philosophy of religion is also fertile ground for the application of probabilistic thinking. This volume presents original contributions from twelve contemporary researchers, both established and emerging, to offer a representative sample of the work currently being carried out in this potentially rich field of inquiry. Grouped into five parts, the chapters span a broad range of traditional issues in religious epistemology. The (...)
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  3.  17
    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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  4.  2
    Victoria S. Harrison, Anna Bergqvist & Gary Kemp (2016). Introduction. Royal Institute of Philosophy Supplement 79:1-12.
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  5.  62
    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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  6. 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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  7.  60
    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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  8.  31
    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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  9.  43
    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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  10.  27
    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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  11.  63
    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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  12.  7
    Victoria S. Harrison (2015). Seeing the Dao: Conceptual Metaphors and the Philosophy of Religion. Religious Studies 51 (3):307-322.
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  13.  21
    Victoria S. Harrison (2012). The End of Philosophy of Religion. Faith and Philosophy 29 (1):99-103.
  14.  32
    Victoria S. Harrison (1998). Putnam's Internal Realism and Von Balthasar's Religious Epistemology. International Journal for Philosophy of Religion 44 (2):67 - 92.
    This article is principally concerned with a possible defense of some of the epistemological presuppositions of von Balthasar’s theological philosophy. The article claims that, taken as a whole, von Balthasar’s writings provide a systematic critique of a widely held epistemological paradigm, thereby implying a novel conception of rationality and objectivity. In so doing, he anticipates the central concerns of Hilary Putnam, whose own more developed work on rationality and objectivity can be employed to supplement von Balthasar’s critique of these concepts (...)
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  15.  21
    Victoria S. Harrison (1999). Human Holiness as Religious Shape Apologia. International Journal for Philosophy of Religion 46 (2):63-82.
    The article critically examines Hans Urs von Balthasar’s core intuition that human holiness has apologetic value for Christianity. It argues that von Balthasar’s claim relies on two notions of ‘proof’, and, in distinguishing between the two notions, it clarifies his position. This clarification is followed by a defense of von Balthasar’s view that it can be rational to accept Christian faith on the grounds of human holiness. However, by way of conclusion, the article proposes that von Balthasar’s intuition could, in (...)
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  16.  22
    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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  17.  17
    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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  18.  12
    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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  19.  13
    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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  20.  11
    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.  1
    Victoria S. Harrison, Conceptual Metaphors and the Goals of Philosophy.
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  22.  7
    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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  23.  1
    Victoria S. Harrison (2010). No Title Available: Book Reviews. [REVIEW] Religious Studies 46 (1):125-130.
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  24. Victoria S. 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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  25. Charles Taliaferro, Victoria S. Harrison & Stewart Goetz (eds.) (2012). The Routledge Companion to Theism. Routledge.
    There are deep and pervasive disagreements today in universities and colleges, and popular culture in general, over the credibility and value of belief in God. This has given rise to an urgent need for a balanced, comprehensive, accessible resource book that can inform the public and scholarly debate over theism. While scholars with as diverse interests as Daniel Dennett, Terry Eagleton, Richard Dawkins, Jürgen Habermas, and Rowan Williams have recently contributed books to this debate, "theism" as a concept remains poorly (...)
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