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  1. More Than Belief: A Materialist Theory of Religion.Manuel A. Vasquez - 2011 - Oxford University Press USA.
    This book challenges the traditional idea that religions can be understood primarily as texts to be interpreted, decoded, or translated. In More Than Belief, Manuel A. Vásquez argues for a new way of studying religions, one that sees them as dynamic material and historical expressions of the practices of embodied individuals who are embedded in social fields and ecological networks. He sketches the outlines of this approach through a focus on body, practices, and space. In order to highlight the centrality (...)
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  2. Philosophy and Religion. [REVIEW]E. J. A. - 1965 - Review of Metaphysics 18 (4):775-775.
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  3. Further Considerations on the Politics of Religious Discourse: Naim Frashëri and His Pantheism in the Course of Nineteenth-Century Albanian Nationalism.Enika Abazi & Albert Doja - unknown
    In the standard tradition of both Albanian studies and Western scholarship, including either any interested religious and political activism or less 'interested' lay people, endeavours of historical and textual fact-finding have been relevant only to re-confirm and indeed perpetuate the very meaning of a myth, according to which the thinking of Naim Frashëri was formed and dominated by Bektashism and his 'Albanianism' had a Bektashi foundation. In an earlier paper this myth was shown to be unreliable by arguing that Frashëri's (...)
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  4. Religion as Hope for the Supernatural.E. Abegg - 1965 - Sophia 4 (1):27-33.
  5. The Doctrine of Synergism in Gregory of Nyssa's "De Instituto Christiano".Donald C. Abel - 1981 - The Thomist 45 (3):430.
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  6. Causality and Human Freedom in Malebranche.Fred Ablondi - 1996 - Philosophy and Theology 9 (3-4):321-331.
    In that it holds God to be the only true efficient cause, Malebranche’s occasionalism would seem to deny human freedom and to make God responsible for our sins. I argue that Malebranche’s occasionalism must be considered within its Cartesian framework; once one understands what it is to be an occasional cause in this context, Malebranche can be seen as saving a place for human freedom, and he can consistently hold that we are morally responsible for our actions.
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  7. Ethics.Robert Merrihew Adams - 1990 - Faith and Philosophy 7 (1):117-123.
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  8. The Philosophy of Religion in Nineteenth-Century England and Beyond.Samuel Adrian M. Adshead - 2000
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  9. The Separation of Church and State.Luís Antonio Aguilar-Monsalve - 1984 - Thought: Fordham University Quarterly 59 (2):205-218.
  10. Philosophie Als Religion.Karl Albert - 2002
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  11. Philosophy for Understanding Theology.Diogenes Allen - 1985
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  12. Religion and Philosophy in Ancient Egypt.James P. Allen (ed.) - 1989 - Yale Egyptological Seminar, Dept. Of Near Eastern Languages and Civilizations, the Graduate School, Yale University.
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  13. Religious Belief and Philosophical Thought Readings in the Philosophy of Religion.William P. Alston - 1963 - Harcourt, Brace & World.
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  14. Religião e política no pensamento de Maquiavel.J. L. Ames - 2006 - Kriterion: Journal of Philosophy 47 (113):51-72.
    For Machiavelli, religion is valued not by the importance of its founder, the content of its teachings, the truth of its dogmas or the significance of its rites. It is not the essence of what really matters but its function and importance for collective life. Religion teaches to recognize and respect political rules through the religious commandments. This collective norm could assume the outer coercive aspect of the military discipline as well as the inner persuasive character of civic and moral (...)
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  15. Uso político da religião e uso religioso da política: uma análise a partir de duas interpretações exemplares - Marsílio e Maquiavel.José Luiz Ames - 2014 - Clareira: Revista de Filosofia da Região Amazônica 1 (2):220-239.
    We are presently confronted with an impressive growth of the religious phenomenon. This can be observed not only related to both the outbreak of new religions and the increasing attendance to worship services, but also for the presence of the religious language in the political discourse. We can see nowadays a political use of religion and a religious use of politics. When we approach the religions in a large scale perspective is possible to verify that in all of them both (...)
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  16. Respectability and the Wild Beasts of the Philosophical Desert: The Heart of James's.Doug Anderson - 2003 - Journal of Speculative Philosophy 17 (1):1-13.
    This commentary was suggested to me in part by a colleague's remark that it would be nice if we could make William James's The Varieties of Religious Experience "respectable." The implication was that though there was something redeemable about the book, it somehow wasn't philosophically or scientifically proper. The remark awakened me to—or at least reminded me of—the fact that this has been a traditional take on James's text. As Julius Bixler points out, ridicule began soon after the book was (...)
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  17. A Feminist Philosophy of Religion: The Rationality and Myths of Religious Belief.Pamela Sue Anderson - 1997 - Wiley-Blackwell.
    Bridging the traditionally separate domains of analytic and Continental philosophies, Pamela Sue Anderson presents for the first time, a feminist framework for studying the philosophy of religion.
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  18. The Importance of Physicalism in the Philosophy of Religion.Leonard Angel - 2010 - International Journal for Philosophy of Religion 67 (3):141 - 156.
    First, some say that core physicalism is not anti-religion. I argue that this seems to be incorrect. Physical completeness is a core element of contemporary physicalism; (the evidence for physical completeness is strong); and physical completeness both logically and not strictly logically rejects many central religious views. Consequently, there is a sense in which core physicalism is, in an important way, anti-religion. Second, physical completeness positively supports one significant religious view; and physical completeness permits one to hold two others. The (...)
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  19. An Enquiry Into Sufi Metaphysics.Aranyosi Ezgi Ulusoy - 2012 - British Journal for the History of Philosophy 20 (1):3 - 22.
    The fact that Sufi metaphysics is usually taken to be merely the writings of Islamic philosophers, like Ibn al-'Arabi, seems to underestimate the philosophical indications of literary texts in the Sufi tradition. When Sufi literary texts are examined for philosophical content, that content is sought within and through the traditional Sufist approach. However, there appears to be a lack of correspondence between the traditional approach on the main conceptions (of God, of the universe, etc.) in Sufism and what literary texts (...)
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  20. Religion as Anxiety and Tranquillity.John G. Arapura - 1973 - The Hague: Mouton.
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  21. The Great Transformation: The Beginning of Our Religious Traditions.Karen Armstrong - 2006 - Knopf.
    In the ninth century BCE, the peoples of four distinct regions of the civilized world created the religious and philosophical traditions that have continued to nourish humanity to the present day: Confucianism and Daoism in China, Hinduism and Buddhism in India, monotheism in Israel, and philosophical rationalism in Greece. Later generations further developed these initial insights, but we have never grown beyond them. Rabbinic Judaism, Christianity, and Islam, for example, were all secondary flowerings of the original Israelite vision. Now, in (...)
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  22. Religion and Judgment.Willard Eugene Arnett - 1966 - New York: Appleton-Century-Crofts.
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  23. Religion and Philosophy of the Padma-Purāṇa.Sharda Arya - 1988 - Nag Publishers.
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  24. Eugene Thomas Long Twentieth-Century Western Philosophy of Religion 1900–2000. (Handbook of Contemporary Philosophy of Religion, Vol. 1). (Dordrecht: Kluwer, 2000). Pp. XII+538. [REVIEW][P. A. B.] - 2001 - Religious Studies 37 (2):247-248.
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  25. In Defence of Proselytizing.H. E. Baber - 2000 - Religious Studies 36 (3):333-344.
    In Ethics in the Sanctuary, Margaret Battin argues that traditional evangelism, directed to promoting religious belief, practice, and affiliation, that is proselytizing, is morally questionable to the extent that it involves unwarranted paternalism in the interests of securing other-worldly benefits for potential converts. I argue that Christian evangelism is justified in order to make the this-worldly benefits of religious belief and practice available to everyone, to bring about an increase in religious affiliation for the purpose of providing a more supportive (...)
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  26. A History of Roman Religion Franz Altheim: A History of Roman Religion. Translated by H. Mattingly. Pp. Xi + 548. London: Methuen, 1938. Cloth, 21s. [REVIEW]Cyril Bailey - 1938 - The Classical Review 52 (06):235-236.
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  27. Reflections on Life and Religion.J. B. Baillie - 1952 - London: Allen & Unwin.
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  28. Review of On Religious Diversity, by Robert McKim. [REVIEW]Erik Baldwin - 2016 - Philosophia Christi 16 (1).
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  29. Mediation, Religion, and Non-Consistency in-One.Daniel Colucciello Barber - 2014 - Angelaki 19 (2):161-174.
    This paper addresses the capacity of François Laruelle's non-philosophy to evade the difficulties produced by the mediation of religion. Specifically, it looks at how religion is mediated through philosophy under the heading of ?philosophy of religion.; While such a heading indicates a gesture seeking to unify what is divided ; namely philosophy and religion ; it actually depends upon and thus maintains this division. The philosophical mediation of religion amounts to the division produced by the thought of religion. Conjoining this (...)
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  30. La Riscoperta Del 'Sacro' Tra le Due Guerre Mondiali: Atti Del Convegno, Prato, Biblioteca Roncioniana, 30 Ottobre 2004.S. Barbera, C. Grottanelli & Alessandro Savorelli (eds.) - 2005 - Le Lettere.
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  31. Religion and the Challenge of Philosophy.Joe E. Barnhart - 1975 - Littlefield, Adams.
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  32. Dragoş Calma, Three Contributions to the Study of Mediaeval Philosophy.Alexander Baumgarten - 2011 - Chôra 9:507-508.
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  33. Religion and Morality.Francis J. Beckwith - 1998 - Faith and Philosophy 15 (3):375-379.
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  34. Philosophy and Religion.Rick Benitez & Harold Tarrant - 2015 - In J. Kindt & E. Eidenow (eds.), The Oxford Handbook of Ancient Greek Religion. Oxford: Oxford University Press. pp. 211-224.
    This chapter reviews the philosophy and religion dialectic from the end of the sixth century BCE through the second century CE, focusing on theology, mythology, and personal religious experience. It suggests that the familiar philosophy–religion dichotomy has acquired some of its plausibility from scholars who misunderstand the nature of religion and draw their concept of ancient philosophy too narrowly. The chapter stresses instead the interrelation of philosophy and religion, with special attention to how some philosophers incorporated religious thought into their (...)
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  35. Review: Ineffability: An Exercise in Comparative Philosophy of Religion, Ed. T. D. Knepper & L. E. Kalmanson. [REVIEW]Guy Bennett-Hunter - 2018 - Expository Times 129 (6):273.
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  36. A Response to Smith's “Continental Philosophy of Religion.Bruce Ellis Benson - 2009 - Faith and Philosophy 26 (4):449-456.
    All of us working in continental philosophy of religion can be grateful to James K. A. Smith for his call to consider which practices will best further the “health” of the burgeoning subdiscipline of continental philosophy of religion. Given that he offers his suggestions “in the spirit of ‘conversation starters,’” my response is designed to continue what I hope will be an ongoing conversation. With that goal in mind, I respond to Smith by considering not only the practicality of each (...)
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  37. Sofiia.Nikolai Berdiaev - 1923 - Obelisk'.
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  38. Introduction to the Philosophy of Religion.Peter Anthony Bertocci - 1951 - New York: Prentice-Hall.
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  39. Later Greek Religion.Edwyn Robert Bevan - 1927 - [New York, Ams Press.
    The early Stoics: Zeno of Citium. Persaeus of Citium. Cleanthes of Assos. Chrysippus of Soli. Aratus of Soli. Antipater of Tarsus. Boëthus of Sidon.--Epicurus.--The school of Aristotle: the Peripatetics (Theophrastus).--The Sceptics.--Deification of kings and emperors.--Sarapis.--The historians: Polybius. Diodorus of Sicily.--Posidonius.--Popular religion.--Philo of Alexandria.--The Stoics of the Roman Empire: Musonius Rufus. Cornutus. Epictetus. Dio (Chrysostom) of Prusa. Marcus Aurelius.--Second-century Platonists: Plutarch. Maximus of Tyre. Numenius.--Second-century believers: Pausanias. Aelius Aristides.--Second-century scepticism (Lucian of Samosata).--The hermetic writings.--Gnosticism (Valentius).--Neoplatonism: Plotinus. Porphyry. Iamblichus. Christian criticism.--The last (...)
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  40. The Western Heritage of Faith and Reason.Eugene Garrett Bewkes - 1963 - New York: Harper & Row.
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  41. Religion and Friendly Fire: Examining Assumptions in Contemporary Philosophy of Religion – by D. Z. Phillips.Brian Birch & Patrick Horn - 2007 - Philosophical Investigations 30 (3):323–333.
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  42. Is Philosophy of Religion Possible?Richard M. Blackstone - 1972 - International Journal for Philosophy of Religion 3 (3):176 - 184.
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  43. Studi Su Gli "Scritti" di Frate Francesco (Review).O. F. M. Blastic - 2009 - Franciscan Studies 67:521-525.
    In lieu of an abstract, here is a brief excerpt of the content:This volume collects seven articles of Carlo Paolazzi, O.F.M., previously published in journals and congress proceedings between 1996 and 2004, each of them dealing with the Writings of Francis. The essays are not arranged chronologically but move from more general to more specific studies on the Writings of Francis of Assisi. The titles of the essays included are: 1) The Birth of the Writings and Constitution of the Canon (...)
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  44. Philosophy of Religion.Günter Bleickert - 1986 - Philosophy and History 19 (1):32-35.
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  45. Man on His Own.Ernst Bloch - 1970 - Herder & Herder.
    Foreword, by H. Cox.--Introduction, by J. Moltmann.--Karl Marx; death and apocalypse.--Incipit vita nova.--Biblical resurrection and apocalypse.--Christ, or The uncovered countenance.--Religious truth.--Christian social utopias.--The nationalized God and the right to community.--Man's increasing entry into religious mystery.
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  46. Das Wagnis, Ein Mensch Zu Sein: Geschichte - Natur - Religion.Paul Richard Blum - 2010 - Lit Verlag.
    "Die eigentliche Optik Paul Richard Blums sollte man akkurat als holistisch bezeichnen. Es handelt sich um ein verborgenes Streben nach Ganzheitlichkeit, das diesem Buch eine methodologische Einheit gibt. ... Ein Mensch zu sein nach dem Zeitalter der Renaissance und Moderne ... bedeutet die Aufgabe, sich in einer strukturellen und inhaltlichen Offenheit zu situieren, die die verschiedenen Antworten auf die Frage: Was heißt es, ein Mensch zu sein? in der paradoxen Einheit eines neuen Humanismus zusammenbringt. ... Genau wie die Philosophie des (...)
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  47. Studies of Type-Images in Poetry, Religion, and Philosophy.Maud Bodkin - 1951 - R. West.
  48. Divine Foundationalism.Einar Duenger Bohn - forthcoming - Philosophy Compass.
    Divine Foundationalism is the thesis that God is the source of all things (apart from God hirself). I clarify and defend the thesis, before I consider the main arguments for and against it.
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  49. A Comparison Between Human and Divine Friendship.Leo M. Bond - 1941 - The Thomist 3:54.
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  50. Grandeur Et Decadence de la Conclusion Theologique.Jean-Fr Bonnefoy - 1957 - Franciscan Studies 17 (2-3):126-148.
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