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  1. R. A. (1955). Recovery of Faith. [REVIEW] Review of Metaphysics 9 (2):363-363.
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  2. Raziel Abelson (1961). The Logic of Faith and Belief. In Sidney Hook (ed.), Religious Experience and Truth. New York University Press. pp. 116--129.
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  3. Raoul J. Adam (2008). Relating Faith Development and Religious Styles: Reflections in Light of Apostasy From Religious Fundamentalism. Archive for the Psychology of Religion / Archiv für Religionspychologie 30 (1):201-231.
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  4. Robert Merrihew Adams (1995). Moral Faith. Journal of Philosophy 92 (2):75-95.
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  5. Robert Merrihew Adams (1995). Moral Faith. Journal of Philosophy 92 (2):75-95.
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  6. Robert Merrihew Adams (1990). The Knight of Faith. Faith and Philosophy 7 (4):383-395.
    The essay is about the “Preliminary Expectoration” of Kierkegaard’s Fear and Trembling. It argues that “the absurd” there refers primarily to the practical paradox that in faith (so it is claimed) one must simultaneously renounce and gladly accept a loved object. In other words it is about a problem of detachment as a feature of religious life. The paper goes on to interpret, and discuss critically, the views expressed in the book about both renunciation (infinite resignation) and the nature of (...)
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  7. Robert Merrihew Adams (1987). The Virtue of Faith and Other Essays in Philosophical Theology. Oxford University Press.
    Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a being. Adams studies the (...)
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  8. Robert Merrihew Adams (1984). The Virtue of Faith. Faith and Philosophy 1 (1):3-15.
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  9. Jonathan E. Adler (2005). William James and What Cannot Be Believed. The Harvard Review of Philosophy 13 (1):65-79.
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  10. Peter Admirand (2011). Amidst Fractured Faith and the Fragility of Reason. New Blackfriars 92 (1039):268-284.
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  11. Joseph Aieta (1998). Facets of Faith and ScienceJitse M. Van der Meer. Isis 89 (3):524-525.
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  12. ALBERT DONDEYNE (1958). Contemporary European Thought and Christian Faith, Duquesne Studies, Philosophical Series No. 8.
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  13. Hartley Burr Alexander (1938). The Faith That is America. Pacific Philosophical Quarterly 19 (2):119.
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  14. Hartley Burr Alexander (1931). Truth and the Faith. Philosophical Review 40 (4):402-403.
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  15. Thomas M. Alexander (2013). John Dewey's Uncommon Faith. American Catholic Philosophical Quarterly 87 (2):347-362.
    Dewey’s A Common Faith has been variously interpreted, both in terms of its relation to Dewey’s corpus and internally in terms of its leading ideas. I argue for its crucial relevance in understanding Dewey and undertake an analysis of the key idea of “religious experience” as an “attitude of existence.” This distinguishes religious experience from other types of qualitative experience and shows the unique place this concept has for Dewey.
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  16. Norm R. Allen Jr (2003). This Far by Faith. Free Inquiry 23 (4).
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  17. Tiina Allik (1990). Richard Viladesau: "Answering for Faith". [REVIEW] The Thomist 54 (1):176.
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  18. Henry E. Allison (1969). Faith and Falsifiability. Review of Metaphysics 22 (3):499 - 522.
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  19. William P. Alston (1997). Faith and Criticism. Faith and Philosophy 14 (2):255-259.
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  20. William P. Alston (1995). Realism and the Christian Faith. International Journal for Philosophy of Religion 38 (1/3):37 - 60.
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  21. William P. Alston (1994). Swinburne on Faith and Belief.". In Alan G. Padgett (ed.), Reason and the Christian Religion. Clarendon Press.
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  22. William P. Alston & Marcus B. Hester (eds.) (1992). Faith, Reason, and Skepticism: Essays. Temple University Press.
    INTRODUCTION William Alston opens this dialogue on faith, reason, and skepticism by arguing that if the belief-forming processes of a typical Christian are ...
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  23. William P. Alston & John Hutchison (1958). Faith, Reason, and Existence. Philosophical Review 67 (1):134.
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  24. William P. Alston & W. A. Whitehouse (1954). Christian Faith and the Scientific Attitude. Philosophical Review 63 (3):451.
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  25. Richard Amesbury (2008). The Virtues of Belief: Toward a Non-Evidentialist Ethics of Belief-Formation. [REVIEW] International Journal for Philosophy of Religion 63 (1/3):25 - 37.
    William Kingdon Clifford famously argued that "it is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence." His ethics of belief can be construed as involving two distinct theses—a moral claim (that it is wrong to hold beliefs to which one is not entitled) and an epistemological claim (that entitlement is always a function of evidential support). Although I reject the (universality of the) epistemological claim, I argue that something deserving of the name "ethics of belief" can (...)
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  26. Rudi Anders (2016). Faith and Tradition; My Faiths. Australian Humanist, The 121:17.
    Anders, Rudi 1850 CE The British Invent a new rifle...
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  27. Tyson Anderson (1973). Resurrection and Radical Faith. Religious Studies 9 (2):171 - 180.
    In The Historian and the Believer Van Harvey advances the opinion that belief in the resurrection of Jesus is not necessary for radical faith in God. He supports this idea by trying to establish two things: that radical faith has no clear relation to any remote historical event, and that the idea of a resurrection of Jesus is either incredible or meaningless . I want to argue that these last two contentions are false, and that in certain quite ordinary circumstances—such (...)
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  28. George Andrew Beck (1956). The Life of Faith. New Blackfriars 37 (433):148-164.
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  29. Maria Rosa Antognazza (2011). The Conformity of Faith with Reason in the “Discours Préliminaire” of the Theodicy. In Paul Rateau (ed.), Lectures et interprétations des Essais de théodicée de G. W. Leibniz. [Studia Leibnitiana Sonderhefte 40]. Steiner. pp. 231-245.
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  30. Thomas Aquinas, Reasons for the Faith Against Muslim Objections.
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  31. Duane Armitage (2015). Simon Critchley's Faithless Faith: A Kierkegaardian‐Heideggerian Critique. Heythrop Journal 57 (6).
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  32. Duane Armitage (2015). Simon Critchley's Faithless Faith: A Kierkegaardian‐Heideggerian Critique. Heythrop Journal 58 (1).
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  33. W. Arnold (1982). Christian Faith Within Modern Society. Philosophy and History 15 (1):28-28.
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  34. Wilhelm Arnold (1984). Christian Faith in Modern Society, Vol. 20. Philosophy and History 17 (2):131-132.
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  35. Richard Askew (1988). On Fideism and Alvin Plantinga. International Journal for Philosophy of Religion 23 (1):3 - 16.
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  36. Athanasiadis Harris (2001). 5. Faith and Justice in the Technological Era. In Harris Athanasiadis (ed.), George Grant and the Theology of the Cross: The Christian Foundations of His Thought. University of Toronto Press. pp. 181-242.
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  37. David Attfield (1994). Fowler's Faith Development Christian Perspectives on Faith Development. Journal of Philosophy of Education 28 (2):267–274.
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  38. Donald Attwater (1954). Faith and Words. New Blackfriars 35 (417):516-522.
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  39. Robert Audi (2013). Rationality and Religious Commitment: An Inquiry Into Faith and Reason. 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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  40. Robert Audi (2011). Faith, Faithfulness, and Virtue. Faith and Philosophy 28 (3):294-309.
    The concept of faith is central in the philosophy of religion, and the concept of virtue is central in ethics. Both can be clarified by exploring their relationshipswith each other and their connection with conduct, reasons for action, and the good. One important question is whether faith is a virtue. Answering this requires at least a partial account of what constitutes faith and of what makes a characteristic a virtue. The answer also depends on whether we are speaking of religious (...)
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  41. Robert Audi (2008). Belief, Faith, and Acceptance. International Journal for Philosophy of Religion 63 (1-3):87-102.
    Belief is a central focus of inquiry in the philosophy of religion and indeed in the field of religion itself. No one conception of belief is central in all these cases, and sometimes the term 'belief' is used where 'faith' or 'acceptance' would better express what is intended. This paper sketches the major concepts in the philosophy of religion that are expressed by these three terms. In doing so, it distinguishes propositional belief (belief that) from both objectual belief (believing something (...)
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  42. Robert Audi (1991). Faith, Belief, and Rationality. Philosophical Perspectives 5:213-239.
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  43. Augustine, Handbook on Faith Hope and Love (Outler Translation).
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  44. Augustine, Concerning Faith of Things Not Seen.
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  45. Averroes, An Exposition of the Methods of Argument Concerning the Doctrines of the Faith.
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  46. Yuval Avnur (2012). Mere Faith and Entitlement. Synthese 189 (2):297-315.
    The scandal to philosophy and human reason, wrote Kant, is that we must take the existence of material objects on mere faith . In contrast, the skeptical paradox that has scandalized recent philosophy is not formulated in terms of faith, but rather in terms of justification, warrant, and entitlement. I argue that most contemporary approaches to the paradox (both dogmatist/liberal and default/conservative) do not address the traditional problem that scandalized Kant, and that the status of having a warrant (or justification) (...)
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  47. Guy Axtell (2006). Blind Man's Bluff: Examining the Basic Belief Apologetic. Philosophical Studies 130 (1):131--152.
    Today we find philosophical naturalists and Christian theists both expressing an interest in virtue epistemology, while starting out from vastly different assumptions. What can be done to increase fruitful dialogue among these divergent groups of virtue-theoretic thinkers? The primary aim of this paper is to uncover more substantial common ground for dialogue by wielding a double-edged critique of certain assumptions shared by `scientific' and `theistic' externalisms, assumptions that undermine proper attention to epistemic agency and responsibility. I employ a responsibilist virtue (...)
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  48. B. M. B. (1972). The Erosion of Faith. Review of Metaphysics 25 (4):757-757.
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  49. F. E. B. (1960). Ways of Faith. Review of Metaphysics 14 (1):177-177.
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  50. Claire Badaracco (2007). The Ethics of Marketing Faith-Based Commodities. Journal of Information Ethics 16 (2):98-104.
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1 — 50 / 1280