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  1. .[author unknown] - unknown
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  2. R. A. Sharpe. The Moral Case Against Religious Belief. (London: SCM Press, 1997.) Pp. 102. £7.95 Pbk.B. A. - 1998 - Religious Studies 34 (2):231-234.
  3. Religious Knowledge. [REVIEW]P. D. M. A. - 1961 - Review of Metaphysics 15 (2):346-346.
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  4. The Oxford Handbook of the Epistemology of Theology.William and Frederick Abraham and Aquino (ed.) - forthcoming
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  5. The Epistemology of Jesus : An Initial Investigation.William J. Abraham - 2009 - In Paul K. Moser (ed.), Jesus and Philosophy: New Essays. Cambridge University Press.
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  6. Revelation in Religious Belief.William J. Abraham - 1991 - Faith and Philosophy 8 (2):254-256.
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  7. Long‐Term Disagreement: Philosophical Models in Scriptural Reasoning and Receptive Ecumenism.Nicholas Adams - 2013 - Modern Theology 29 (4):154-171.
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  8. Knowledge of God: A Comparative Study of Christian and Islamic Epistemologies.Muhammad Iqbal Afaqi - 2011 - National Book Foundation.
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  9. Motives, Rationales, and Religious Beliefs.Diogenes Allen - 1966 - American Philosophical Quarterly 3 (2):111 - 127.
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  10. Faith as a Ground for Religious Beliefs.Diogenes Allen - 1965 - Dissertation, Yale University
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  11. Lisibilité / Lesbarkeit.Emmanuel Alloa & Muriel Pic - 2012 - MSH Paris - Trivium. Revue franco-allemande de sciences humaines et sociales.
    Seit über 30 Jahren gibt es in den deutschen wie französischen Kultur- und Geisteswissenschaften das Bestreben, den Begriff der »Lesbarkeit« von seiner engen Bindung an den geschriebenen Text zu emanzipieren. Die vorliegende Ausgabe von Trivium lässt einige der maßgeblichen Stimmen in dieser Debatte zu Wort kommen. Auf der gemeinsamen Schnittfläche von Mikrohistorie, Semiologie, Psychoanalyse, Kulturgeschichte, Physiognomie und Mantik zeichnet sich ein neues und zugleich altes Verständnis des Lesens ab. Wenn sich in der Moderne die Frage nach dem Lesen von Spuren (...)
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  12. Does Religious Experience Justify Religious Belief.W. Alston & E. Fales - 2004 - In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell.
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  13. Religious Experience Justifies Religious Belief.William P. Alston - 2004 - In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell. pp. 135--45.
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  14. Religious Belief and Values.William P. Alston - 2001 - Faith and Philosophy 18 (1):36-49.
    Receptivity to Christian or other religious proclamations is powerfully influenced by one’s value orientations. I distinguish five contrasts in such orientations that illustrate this point. 1. Finding “worldly” values most deeply satisfying vs. a sense that something that transcends those would be most fulfilling. 2. Extreme stress on human autonomy vs. a positive evaluation of deference to God, if such there be. 3. A sense of thorough sinfulness vs. a thoroughly positive self image. 4. A willingness to accept outside help (...)
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  15. The Distinctiveness of the Epistemology of Religious Belief.William P. Alston - 1999 - In G. Bruntrup & R. K. Tacelli (eds.), The Rationality of Theism. Kluwer Academic Publishers. pp. 237--254.
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  16. Christian Experience and Christian Belief.William P. Alston - 1983 - In Alvin Plantinga & Nicholas Wolterstorff (eds.), Faith and Rationality: Reason and Belief in God. niversity of Notre Dame Press.
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  17. Religious Belief and Philosophical Thought.William P. Alston - 1963 - New York: Harcourt, Brace & World.
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  18. The Rationality of Belief & the Plurality of Faith Essays in Honor of William P. Alston.William P. Alston & Thomas D. Senor - 1995
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  19. Kai Nielsen and D.Z. Phillips, Wittgensteinian Fideism? SCM Press, London, 2005, 383 Pages. Pb £35. [REVIEW]Richard Amesbury - 2007 - International Journal for Philosophy of Religion 61 (1):51-55.
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  20. Faith, Truth, and Religious Language.Allan Anderson - 1967 - World Futures 5 (4):62-71.
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  21. Divine Hiddenness and Affective Forecasting.Miles Andrews - 2014 - Res Cogitans 5 (1):102-110.
    In this paper I argue that J. L. Schellenberg’s Divine Hiddenness Argument is committed to a problematic implication that is weakened by research in cognitive psychology on affective forecasting. Schellenberg’s notion of a nonresistant nonbeliever logically implies that for any such person, it is true that she would form the proper belief in God if provided with what he calls “probabilifying” evidence for God’s existence. In light of Schellenberg’s commitment to the importance of both affective and propositional belief components for (...)
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  22. Can We Acquire Knowledge of Ultimate Reality?Michael V. Antony - forthcoming - In Jeanine Diller & Asa Kasher (eds.), Models of God and Other Ultimate Realities. Springer.
    Can humans acquire knowledge of ultimate reality, even significant or comprehensive knowledge? I argue that for all we know we can, and that is so whether ultimate reality is divine or non-divine. My strategy involves arguing that we are ignorant, in the sense of lacking public or shared knowledge, about which possibilities, if any, obtain for humans to acquire knowledge of ultimate reality. This follows from a deep feature of our epistemic situation—that our current psychology strongly constrains what we can (...)
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  23. Transcendence: Critical Realism and God.Margaret Scotford Archer - 2004 - Routledge.
    Atheism as a belief does not have to present intellectual credentials within academia. Yet to hold beliefs means giving reasons for doing so, ones which may be found wanting. Instead, atheism is the automatic default setting within the academic world. Conversely, religious belief confronts a double standard. Religious believers are not permitted to make truth claims but are instead forced to present their beliefs as part of one language game amongst many. Religious truth claims are expected to satisfy empiricist criteria (...)
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  24. Evidence for Religious Faith: A Red Herring.Karen Armstrong, A. Bell, J. Swenson-Wright & K. Tybjerg - 2008 - In Andrew Bell, John Swenson-Wright & Karin Tybjerg (eds.), Evidence. Cambridge University Press. pp. 174.
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  25. The Role of Religious and Non-Religious Beliefs in Medical Decisions.Atsushi Asai & Yasuhiro Kadooka Aizawa - 2009 - Eubios Journal of Asian and International Bioethics 19 (6):162-165.
    The aim of the present paper is to evaluate the role of a patient’s religious and non-religious beliefs in making decisions about medical care. Faith exerts a profound influence on our spiritual lives and on our daily actions, including ethical decisions. Religion determines the believer’s fundamental worldview, view of humanity, perspective on life and death, and values. In this paper, we investigated the treatment of medical decisions based on religious or non-religious beliefs. To understand this issue, it is necessary to (...)
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  26. In Gods We Trust: The Evolutionary Landscape of Religion.Scott Atran - 2002 - Oup Usa.
    This ambitious, interdisciplinary book seeks to explain the origins of religion using our knowledge of the evolution of cognition. A cognitive anthropologist and psychologist, Scott Atran argues that religion is a by-product of human evolution just as the cognitive intervention, cultural selection, and historical survival of religion is an accommodation of certain existential and moral elements that have evolved in the human condition.
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  27. Non-Tentative Religious Beliefs and Rationality.R. Attfield - 1970 - Sophia 9 (2):16-21.
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  28. Doctrines of Religious Communities: A Philosophical Study.Robin Attfield - 1988 - Philosophical Books 29 (4):252-253.
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  29. Rationality and Religious Commitment: An Inquiry Into Faith and Reason.Robert Audi - 2013 - Heythrop Journal 54 (2):312-315.
    Can it be rational to be religious? Robert Audi gives a persuasive positive answer through an account of rationality and a rich, nuanced understanding of what religious commitment means. It is not just a matter of belief, but of emotions and attitudes such as faith and hope, of one's outlook on the world, and of commitment to live in certain ways.
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  30. Rationality and Religious Commitment.Robert Audi - 2011 - Oxford University Press.
    Can it be rational to be religious? Robert Audi gives a persuasive positive answer through an account of rationality and a rich, nuanced understanding of what religious commitment means. It is not just a matter of belief, but of emotions and attitudes such as faith and hope, of one's outlook on the world, and of commitment to live in certain ways.
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  31. Are Religious Beliefs "Enabling Mechanisms for Survival"?William H. Austin - 1980 - Zygon 15 (2):193-201.
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  32. Religious Commitment and the Logical Status of Doctrines.William H. Austin - 1973 - Religious Studies 9 (1):39 - 48.
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  33. In Defense of Secular Belief.Yuval Avnur - forthcoming - Oxford Studies in Philosophy of Religion.
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  34. Possibility and Permission? Intellectual Character, Inquiry, and the Ethics of Belief.Guy Axtell - 2014 - In Pihlstrom S. & Rydenfelt H. (eds.), William James on Religion. (Palgrave McMillan “Philosophers in Depth” Series.
    This chapter examines the modifications William James made to his account of the ethics of belief from his early ‘subjective method’ to his later heightened concerns with personal doxastic responsibility and with an empirically-driven comparative research program he termed a ‘science of religions’. There are clearly tensions in James’ writings on the ethics of belief both across his career and even within Varieties itself, tensions which some critics think spoil his defense of what he calls religious ‘faith ventures’ or ‘overbeliefs’. (...)
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  35. Review of Stuart Rosenbaum, Ed. Pragmatism and Religion: Classical Sources and Original Essays. [REVIEW]Guy Axtell - 2004 - Contemporary Pragmatism 1 (2):182-191.
  36. Evil and Inborn Knowledge of God: Quranic Perspective.Ramezan Mahdavi Azadboni - 2012 - Iamure International Journal of Literature, Philosophy and Religion 2 (1).
    Since the modern age the attacks against faith and religious belief have been raised. One of the major arguments against the existence of God who is described in theistic religious holy books as Almighty and all loving God come in terms of suffering in human life and the presence of evil in the world created by God. The challenge according to the critics against the religious life and faith is how a believer can be considered rational in his faith while (...)
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  37. Ilkka Pyysiäinen. Belief and Beyond: Religious Categorization of Reality. Pp. 177. (Abo Academis Tryckeri (Religionsvetenskapliga Skrifter Nr 33), 1996.). [REVIEW]R. C. B. - 1997 - Religious Studies 33 (2):239-241.
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  38. Contextualized Morality and Ethno-Religious Diversity. Introduction.V. M. Bader & Sawitri Saharso - 2004 - Ethical Theory and Moral Practice 7 (2):107-115.
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  39. The Idea Of a Religious Social Science.Khosrow Bagheri Noaparast - 2009 - Alhoda.
    In this book, the words ‘science’ and ‘social science’ are used in their limited sense that refer to experience-based knowledge. This should not indicate that experience is being used in a positivistic sense. Rather, the important insights of all kinds of post-positivist views are embraced to give an extensive meaning to experience. However, the most important characteristic of experience and science that should never be excluded is its dependence on observation and observational evidence. Thus, when ‘science’ is used in combination (...)
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  40. Epistemic Externalism in the Philosophy of Religion.Max Baker-Hytch - 2017 - Philosophy Compass 12 (4).
    Epistemic externalism is a view about what it takes for a belief to be epistemically justified or to be an item of knowledge. Externalism has grown considerably in popularity over the past few decades and this development has spilled over into the philosophy of religion, where we find externalist theories of justification and knowledge being employed to make the case for the positive epistemic status of religious beliefs. In §1, I offer an overview of epistemic externalism and its rival, internalism. (...)
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  41. Religious Diversity and Epistemic Luck.Max Baker-Hytch - 2014 - International Journal for Philosophy of Religion 76 (2):171-191.
    A familiar criticism of religious belief starts from the claim that a typical religious believer holds the particular religious beliefs she does just because she happened to be raised in a certain cultural setting rather than some other. This claim is commonly thought to have damaging epistemological consequences for religious beliefs, and one can find statements of an argument in this vicinity in the writings of John Stuart Mill and more recently Philip Kitcher, although the argument is seldom spelled out (...)
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  42. Fully Informed Reasonable Disagreement and Tradition Based Perspectivalism.Erik Baldwin - 2016 - Peeters-Leuven.
    Apparently, people who are aware of the relevant facts and experiences in a belief forming situation, sometimes reasonably disagree about whether to believe and why. This study argues that such disagreements are possible, and that some purportedly fully informed reasonable disagreements are genuine, including cases involving disagreement about which beliefs about God are reasonably taken to be properly basic, given the facts of religious diversity and cases in which phenomenologically similar religious experiences properly ground a variety of religious beliefs. Drawing (...)
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  43. On the Prospects of an Islamic Externalist Account of Warrant.Erik Baldwin - 2010 - In Tymieniecka Anna-Teresa & Muhtaroglu Nazif (eds.), Classic Issues in Islamic Philosophy and Theology Today (Islamic Philosophy and Occidental Phenomenology in Dialogue, vol. 4. Springer.
    Alvin Plantinga’s externalist religious epistemology, which incorporates a proper function account of warrant, forms the basis for his standard and extended Aquinas/Calvin models. Respectively, these models show how it could be that Theistic Belief and Christian Belief could be warranted for believers in a properly basic manner. Christianity and Islam share fundamental theses that underlie the plausibility of Plantinga’s models: the Dependency Thesis, the Design Thesis, and the Immediacy Thesis. Accordingly, an Islamic worldview can endorse the truth of the standard (...)
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  44. An Epistemic Defeater for Islamic Belief?Erik Baldwin & Tyler McNabb - 2015 - International Journal of Philosophy and Theology 76 (4):352-367.
    We aim to further develop and evaluate the prospects of a uniquely Islamic extension of the Standard Aquinas/Calvin model. One obstacle is that certain Qur’an passages such as Surah 8:43–44 apparently suggest that Muslims have reason to think that Allah might be deceiving them. Consistent with perfect/maximally good being theology, Allah would allow such deceptions only if doing so leads to a greater good, so such passages do not necessarily give Muslims reason to doubt Allah’s goodness. Yet the possibility of (...)
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  45. The Justification of Science and the Rationality of Religious Belief.Michael C. Banner - 1992 - Oxford University Press UK.
    Believers and non-believers often take it for granted that traditional religious faith is, in principle, incapable of the sort of justification which might be given to a scientific theory. Yet how are scientific theories justified and is it the case that religious belief cannot satisfy the same standards of rationality? Based on a critical examination of recent accounts of the nature of science and of its justification given by Kuhn, Popper, Lakatos, Laudan, and Newton-Smith, this book contends that models of (...)
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  46. Reading and Responsibility: The Grammar of the Inexpressible and the Poiesis of Religious Belief.Philip G. Banning - 2010 - Dissertation, Proquest
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  47. Factors in the Efficiency of Religious Belief.H. Barker - 1901 - International Journal of Ethics 11 (3):329-340.
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  48. A Probabilistic Defense of Proper De Jure Objections to Theism.Brian C. Barnett - manuscript
    A common view among nontheists combines the de jure objection that theism is epistemically unacceptable with agnosticism about the de facto objection that theism is false. Following Plantinga, we can call this a “proper” de jure objection—a de jure objection that does not depend on any de facto objection. In his Warranted Christian Belief, Plantinga has produced a general argument against all proper de jure objections. Here I first show that this argument is logically fallacious (it makes subtle probabilistic fallacies (...)
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  49. Should CSR Give Atheists Epistemic Assurance? On Beer-Goggles, BFFs, and Skepticism Regarding Religious Beliefs.Justin L. Barrett & Ian M. Church - 2013 - The Monist 96 (3):311-324.
    Recent work in cognitive science of religion (CSR) is beginning to converge on a very interesting thesis—that, given the ordinary features of human minds operating in typical human environments, we are naturally disposed to believe in the existence of gods, among other religious ideas (e.g., seeAtran [2002], Barrett [2004; 2012], Bering [2011], Boyer [2001], Guthrie [1993], McCauley [2011], Pyysiäinen [2004; 2009]). In this paper, we explore whether such a discovery ultimately helps or hurts the atheist position—whether, for example, it lends (...)
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  50. Can Religious Belief Be Explained Away? Reasons and Causes of Religious Belief.Justin Barrett, David Leech & Aku Visala - 2010 - In Ulrich J. Frey (ed.), The Nature of God ––– Evolution and Religion. Tectum. pp. 1--75.
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