Results for 'Harold Netland'

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  1.  35
    Religious experience and the knowledge of God: the evidential force of divine encounters.Harold Netland - 2022 - Grand Rapids, Michigan: Baker Academic, a division of Baker Publishing Group.
    For many Christians, personal experiences of God provide an important ground or justification for accepting the truth of the gospel. But we are sometimes mistaken about our experiences, and followers of other religions also provide impressive testimonies to support their religious beliefs. This book explores from a philosophical and theological perspective the viability of divine encounters as support for belief in God, arguing that some religious experiences can be accepted as genuine experiences of God and can provide evidence for Christian (...)
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  2.  16
    Dissonant voices: religious pluralism and the question of truth.Harold A. Netland - 1991 - Leicester, England: Apollos.
  3.  14
    Précis: Religious Experience and the Knowledge of God.Harold A. Netland - 2023 - Philosophia Christi 25 (2):163-167.
    Religious Experience and the Knowledge of God is concerned with questions about the degree to which and the ways in which religious experiences, especially theistic experiences, can provide epistemic support for Christian beliefs. I adopt a critical trust approach to religious experiences and argue that, with appropriate qualifications, it can be reasonable for someone to believe that he or she has had a veridical experience of God and that this can provide some evidential support for certain Christian claims.
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  4.  13
    Experiencing God and Religious Disagreement.Harold A. Netland - 2023 - Philosophia Christi 25 (2):203-211.
    There is much in the responses by Dolores Morris, Doug Geivett, and Jim Beilby with which I fully agree. But here I try to clarify a few issues and to identify points where we might simply disagree. I focus on the issue of those who experience the world as godless (Dolores); broadening the definition of religious experience (Dolores and Doug); suggested revisions of the argument from fulfilled expectations (Dolores); and especially the vexing questions associated with epistemic peer disagreement (Jim and (...)
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  5.  6
    An Interpretation of Religion: Human Responses to the Transcendent.Harold Netland - 2007 - Philosophia Christi 9 (2):476-479.
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  6.  12
    Global Philosophy of Religion: A Short Introduction.Harold A. Netland - 2003 - Philosophia Christi 5 (1):320-327.
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  7.  11
    If “Personifying Evidence” Is the Answer, What Is the Question?Harold Netland - 2012 - Philosophia Christi 14 (2):291-304.
    Paul Moser’s creative and significant proposal concerning “personifying evidence of God” is examined in relation to three questions: (1) Given a commitment to robust Christian theism, what would an explicitly Christian account of religious epistemology look like? (2) Why should one accept the claims of Christian theism as true rather than those of atheism? (3) Given our awareness of widespread religious diversity and disagreement why should one accept the claims of Christian theism as true? The essay argues that Moser’s proposal (...)
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  8.  25
    Natural Theology and Religious Diversity.Harold Netland - 2004 - Faith and Philosophy 21 (4):503-518.
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  9.  4
    Problems of Religious Diversity.Harold A. Netland - 2002 - Philosophia Christi 4 (2):569-575.
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  10. Religious exclusivism.Harold Netland - 2008 - In Paul Copan & Chad V. Meister (eds.), Philosophy of religion: classic and contemporary issues. Malden, MA: Blackwell.
     
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  11.  11
    Dissonant Voices: Religious Pluralism and the Question of Truth.Sharon Peebles Burch & Harold A. Netland - 1994 - Buddhist-Christian Studies 14:260.
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  12.  4
    An Interpretation of Religion: Human Responses to the Transcendent. [REVIEW]Harold Netland - 2007 - Philosophia Christi 9 (2):476-479.
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  13.  9
    Global Philosophy of Religion: A Short Introduction. [REVIEW]Harold A. Netland - 2003 - Philosophia Christi 5 (1):320-327.
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  14.  3
    Problems of Religious Diversity. [REVIEW]Harold A. Netland - 2002 - Philosophia Christi 4 (2):569-575.
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  15.  15
    Symposium on Harold Netland’s Religious Experience and the Knowledge of God.Bradley N. Seeman - 2023 - Philosophia Christi 25 (2):159-161.
    At the 2022 national meeting of the American Academy of Religion, the Evangelical Philosophical Society sponsored an exchange between Harold Netland, Jim Beilby, Doug Geivett, and Dolores Morris around Netland’s 2022 book, Religious Experience and the Knowledge of God. I briefly orient readers to the resulting Philosophia Christi symposium by saying a few words introducing Harold Netland and some key themes in his argument that a “critical trust” approach to religious experience offers modest—but significant—epistemic support (...)
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  16.  7
    Can Only One Religion Be True? Paul Knitter and Harold Netland in Dialogue. Edited by Robert B. Stewart . Pp. xiii, 215, Minneapolis, Fortress Press, 2013, $24.00. [REVIEW]Glenn B. Siniscalchi - 2014 - Heythrop Journal 55 (3):494-495.
  17.  32
    Harold J. Netland, Religious Experience and the Knowledge of God: The Evidential Force of Divine Encounters.Travis Dickinson - 2021 - Philosophia Christi 23 (2):403-406.
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  18. Review: Craig Ott and Harold A. Netland (eds): Globalizing Theology: Belief and Practice in an Era of World Christianity. Nottingham: Apollos, 2007. 384 pages. ISBN: 1-84474-173-7. [REVIEW]Sabine Muri - 2009 - Transformation: An International Journal of Holistic Mission Studies 26 (3):213-215.
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  19.  31
    Gijsbert van den Brink, Luco J. van den Brom and Marcel Sarot. ed. Christian Faith and Philosophical Theology. Pp. 295.(Kok Pharos, Kampen, 1992.) Don Cupitt. The Time Being. Pp. 195.(SCM Press, London, 1992.)£ 9.95. Harold A. Netland. Dissonant Voices. Pp. 323.(Eerdmans, Grand Rapids, 1991)£ 14.95. Steven Heine, ed. A Study of Dogen, Masao Abe. Pp. 251.(SUNY, New York, 1991.) Brian Davies. The Thought of Thomas Aquinas. Pp. 391.(Clarendon, Oxford, 1992.)£ 45. Norman Solomon. Judaism and World Religion ... [REVIEW]Keith Ward - 1992 - Religious Studies 28 (3):433-434.
  20.  16
    Christianity & Religious Diversity: Clarifying Commitments in a Globalizing Age. By Harold A.Netland. Pp. 290, Grand Rapids, MI, Baker Academic, 2015, $19.39. [REVIEW]John Friday - 2019 - Heythrop Journal 60 (3):472-473.
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  21.  28
    On Doing Theology and Buddhology: A Spectrum of Christian Proposals.Amos Yong - 2011 - Buddhist-Christian Studies 31:103-118.
    In lieu of an abstract, here is a brief excerpt of the content:On Doing Theology and Buddhology:A Spectrum of Christian ProposalsAmos YongThis essay addresses the following questions: "Can/should Buddhists and Christians do theology/Buddhology together? If no, why not? If yes, why and how?" As a Pentecostal Christian systematician and comparativist, I review a number of volumes recently published in the field in light of these queries1 and situate them across a typological spectrum.2 I will conclude by providing my own constructive (...)
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  22.  18
    The Implications of Religious Peer Disagreement for Religious Epistemology.James Beilby - 2023 - Philosophia Christi 25 (2):193-201.
    In Religious Experience and the Knowledge of God, Harold Netland offers a helpful, balanced approach to the epistemology of religious experience. The value of Netland’s volume notwithstanding, I offer a critique of Netland’s claims regarding the identification of epistemic peers, the epistemic implications of religious peer disagreement, and the viability of the demand for additional evidence as a response to instances of peer disagreement.
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  23. Grading Religions.Noriaki Iwasa - 2011 - Sophia 50 (1):189-209.
    This essay develops standards for grading religions including various forms of spiritualism. First, I examine the standards proposed by William James, John Hick, Paul Knitter, Dan Cohn-Sherbok, and Harold Netland. Most of them are useful in grading religions with or without conditions. However, those standards are not enough for refined and piercing evaluation. Thus, I introduce standards used in spiritualism. Although those standards are for grading spirits and their teachings, they are useful in refined and piercing evaluation of (...)
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  24.  25
    Seemings and Defeat by Disagreement in the Case of Religious Experience.R. Douglas Geivett - 2023 - Philosophia Christi 25 (2):181-191.
    Exploiting the resources of phenomenal conservatism, Harold Netland has offered a “critical-trust” approach to assessing the veridicality of religious experience and to ascertaining its evidential force in relation to Christian theistic belief. I suggest that, if we give seemings carried in religious experience their epistemic due, it may turn out that religious experience is practically universal and that the potential defeat of justification for religious belief by disagreement among purported epistemic peers is itself defeated by the private character (...)
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  25.  40
    Natural Theology and the Evidence for God.Paul K. Moser - 2012 - Philosophia Christi 14 (2):305-311.
    This essay replies to the responses of Harold Netland, Charles Taliaferro, and Kate Waidler to my symposium paper, “Gethsemane Epistemology.” It contends that a God worthy of worship would not need the arguments of traditional natural theology, and that such arguments would not lead to such a God in the way desired by God. In addition, it explains why Paul’s position in Romans 1 offers no support to the arguments of traditional natural theology.
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  26.  14
    Experiencing the World as Godless.Dolores G. Morris - 2023 - Philosophia Christi 25 (2):169-179.
    In Religious Experience and the Knowledge of God, Harold Netland advances a critical-trust approach to religious experience. This approach raises important questions about what Michael Martin has called “negative religious experiences.” Netland responds by attacking Martin’s “negative principle of credulity,” but I argue that Netland’s response can be undermined if we take negative religious experiences not as experiences of God as absent, but as experiences of the world as godless. On this understanding, there is no need (...)
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  27. Logicism and the ontological commitments of arithmetic.Harold T. Hodes - 1984 - Journal of Philosophy 81 (3):123-149.
  28. Reduction, explanation, and individualism.Harold Kincaid - 1986 - Philosophy of Science 53 (4):492-513.
    This paper contributes to the recently renewed debate over methodological individualism (MI) by carefully sorting out various individualist claims and by making use of recent work on reduction and explanation outside the social sciences. My major focus is on individualist claims about reduction and explanation. I argue that reductionist versions of MI fail for much the same reasons that mental predicates cannot be reduced to physical predicates and that attempts to establish reducibility by weakening the requirements for reduction also fail. (...)
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  29. Molecular biology and the unity of science.Harold Kincaid - 1990 - Philosophy of Science 57 (4):575-593.
    Advances in molecular biology have generally been taken to support the claim that biology is reducible to chemistry. I argue against that claim by looking in detail at a number of central results from molecular biology and showing that none of them supports reduction because (1) their basic predicates have multiple realizations, (2) their chemical realization is context-sensitive and (3) their explanations often presuppose biological facts rather than eliminate them. I then consider the heuristic and confirmational implications of irreducibility and (...)
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  30. Immoralism and the Valence Constraint.James Harold - 2008 - British Journal of Aesthetics 48 (1):45-64.
    Immoralists hold that in at least some cases, moral fl aws in artworks can increase their aesthetic value. They deny what I call the valence constraint: the view that any effect that an artwork’s moral value has on its aesthetic merit must have the same valence. The immoralist offers three arguments against the valence constraint. In this paper I argue that these arguments fail, and that this failure reveals something deep and interesting about the relationship between cognitive and moral value. (...)
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  31. Why be a methodological individualist?Julie Zahle & Harold Kincaid - 2019 - Synthese 196 (2):655-675.
    In the recent methodological individualism-holism debate on explanation, there has been considerable focus on what reasons methodological holists may advance in support of their position. We believe it is useful to approach the other direction and ask what considerations methodological individualists may in fact offer in favor of their view about explanation. This is the background for the question we pursue in this paper: Why be a methodological individualist? We start out by introducing the methodological individualism-holism debate while distinguishing two (...)
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  32. On modal logics which enrich first-order S5.Harold T. Hodes - 1984 - Journal of Philosophical Logic 13 (4):423 - 454.
  33. Some theorems on the expressive limitations of modal languages.Harold T. Hodes - 1984 - Journal of Philosophical Logic 13 (1):13 - 26.
  34. Axioms for actuality.Harold T. Hodes - 1984 - Journal of Philosophical Logic 13 (1):27 - 34.
  35.  90
    On judging the moral value of narrative artworks.James Harold - 2006 - Journal of Aesthetics and Art Criticism 64 (2):259–270.
    In this paper, I argue that in at least some interesting cases, the moral value of a narrative work depends on the aesthetic properties of that artwork. It does not follow that a work that is aesthetically bad will be morally bad (or that it will be morally good). The argument comprises four stages. First I describe several different features of imaginative engagement with narrative artworks. Then I show that these features depend on some of the aesthetic properties of those (...)
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  36. The Ethics of Non-Realist Fiction: Morality’s Catch-22.James Harold - 2007 - Philosophia 35 (2):145-159.
    The topic of this essay is how non-realistic novels challenge our philosophical understanding of the moral significance of literature. I consider just one case: Joseph Heller’s Catch-22. I argue that standard philosophical views, based as they are on realistic models of literature, fail to capture the moral significance of this work. I show that Catch-22 succeeds morally because of the ways it resists using standard realistic techniques, and suggest that philosophical discussion of ethics and literature must be pluralistic if it (...)
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  37. Why pains are mental objects.Harold Langsam - 1995 - Journal of Philosophy 92 (6):303-13.
  38. There are laws in the social sciences.Harold Kincaid - 2004 - In Contemporary Debates in Philosophy of Science. Blackwell. pp. 168--186.
  39.  51
    Engineering perspectives and technology design in the United States.Harold Salzman - 1991 - AI and Society 5 (4):339-356.
    Technology design has social as well as technical determinants. These social factors, such as the political context and social philosophy, vary historically and cross-nationally. The work upon which this paper is based addresses the nature of process technology design in the United States and focuses on the underlying assumptions that guide technology design, based on both historical analysis and survey and case studies of current design practices. Central to this work is an analysis of how the US approaches compare to (...)
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  40. Infected by evil.James Harold - 2005 - Philosophical Explorations 8 (2):173 – 187.
    In this paper I argue that there is good reason to believe that we can be influenced by fictions in ways that matter morally, and some of the time we will be unaware that we have been so influenced. These arguments fall short of proving a clear causal link between fictions and specific changes in the audience, but they do reveal rather interesting and complex features of the moral psychology of fiction. In particular, they reveal that some Platonic worries about (...)
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  41. Flexing the imagination.James Harold - 2003 - Journal of Aesthetics and Art Criticism 61 (3):247–258.
    I explore the claim that “fictive imagining” – imagining what it is like to be a character – can be morally dangerous. In particular, I consider the controversy over William Styron’s imagining the revolutionary protagonist in his Confessions of Nat Turner. I employ Ted Cohen’s model of fictive imagining to argue, following a generally Kantian line of thought, that fictive imagining can be dangerous if one has the wrong motives. After considering several possible motives, I argue that only internally directed (...)
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  42. Where do sets come from?Harold T. Hodes - 1991 - Journal of Symbolic Logic 56 (1):150-175.
    A model-theoretic approach to the semantics of set-theoretic discourse.
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  43. Contextualism, explanation and the social sciences.Harold Kincaid - 2004 - Philosophical Explorations 7 (3):201 – 218.
    Debates about explanation in the social sciences often proceed without any clear idea what an 'account' of explanation should do. In this paper I take a stance - what I will call contextualism - that denies there are purely formal and conceptual constraints on explanation and takes standards of explanation to be substantive empirical claims, paradigmatically claims about causation. I then use this standpoint to argue for position on issues in the philosophy of social science concerning reduction, idealized models, social (...)
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  44. Pain, personal identity, and the deep further fact.Harold Langsam - 2001 - Erkenntnis 54 (2):247-271.
  45.  18
    Scepticism or Platonism?Harold Tarrant - 1987 - Philosophical Review 96 (4):601-603.
  46. Individual-actualism and three-valued modal logics, part 1: Model-theoretic semantics.Harold T. Hodes - 1986 - Journal of Philosophical Logic 15 (4):369 - 401.
  47.  21
    The Philosophy of Umpiring and the Introduction of Decision-Aid Technology.Harold Maurice Collins - unknown - Journal of the Philosophy of Sport 37 (2):135-146.
    Recently, technology has impacted upon sports umpiring and refereeing. One effect is that the means to make sound judgments has becoe ‘distributed’ to new groups of people such as TV viewers and commentators. The result is that justice on the sports field is often seen not to be done and the readiness to question umpires' decisions that once pertained only to the players and, in some sports, to the crowd, has spread to anyone who has a television. What is more, (...)
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  48. Jumping through the transfinite: The master code hierarchy of Turing degrees.Harold T. Hodes - 1980 - Journal of Symbolic Logic 45 (2):204-220.
    Where $\underline{a}$ is a Turing degree and ξ is an ordinal $ , the result of performing ξ jumps on $\underline{a},\underline{a}^{(\xi)}$ , is defined set-theoretically, using Jensen's fine-structure results. This operation appears to be the natural extension through $(\aleph_1)^{L^\underline{a}}$ of the ordinary jump operations. We describe this operation in more degree-theoretic terms, examine how much of it could be defined in degree-theoretic terms and compare it to the single jump operation.
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  49.  12
    Scepticism or Platonism?: The Philosophy of the Fourth Academy.Harold Tarrant - 1985 - New York: Cambridge University Press.
    In the first half of the first century BC the Academy of Athens broke up in disarray. From the wreckage of the semi-sceptical school there arose the new dogmatic philosophy of Antiochus, synthesized from Stoicism and Platonism, and the hardline Pyrrhonist scepticism of Aenesidemus. With his extensive knowledge of the ways in which Plato was read and invoked as an authority in late antiquity Dr Tarrant builds a most impressive reconstruction of Philo of Larissa's brand of Platonism and of its (...)
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  50. Reason, judgement and bayes's law.Harold I. Brown - 1994 - Philosophy of Science 61 (3):351-369.
    This paper argues that when used judiciously Bayes's law has a role to play in the evaluation of scientific hypotheses. Several examples are presented in which a rational response to evidence requires a judgement whether to apply Bayes's law or whether, for example, to redistribute prior probabilities. The paper concludes that reflection on Bayes's law illustrates how an adequate account of the rational evaluation of hypotheses requires an account of judgement--a point which several philosophers have noted despite few attempts to (...)
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