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  1. Philosophers and Religious Truth. [REVIEW]E. J. A. - 1966 - Review of Metaphysics 20 (1):161-161.
  2. Religious Pluralism and Freedom of Religion.Jove Jim S. Aguas - 2006 - Journal of Dharma 31 (1):67-80.
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  3. Response to Hick.William P. Alston - 1997 - Faith and Philosophy 14 (3):287-288.
    This is a response to Hick’s comments on my approach to the problem of religious diversity in Perceiving God. Before unearthing the bones I have to pick with him, let me fully acknowledge that I have not provided a fully satisfactory solution to the problem. At most I have done the best that can be done given the constraints within which I was working. But this best, if such it be, is not as bad as Hick makes it appear. To (...)
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  4. Religious Diversity and Perceptual Knowledge of God.William P. Alston - 1988 - Faith and Philosophy 5 (4):433-448.
  5. ‘Religion’ as a Philosophical Problem: Historical and Conceptual Dilemmas in Contemporary Pluralistic Philosophy of Religion.Richard Amesbury - 2014 - Sophia 53 (4):479-496.
    In the late nineteenth century, European philosophical theologians concerned about the perceived threat of secularity played a crucial role in the construction of the category of ‘religion,’ conceived as a transcultural universal, the genus of which the so-called ‘world religions’ are species. By reading the work of the late John Hick (1922–2012), the most influential contemporary philosophical advocate of religious pluralism, through an historically informed hermeneutic of suspicion, this paper argues that orientalist-derived understandings of religion continue to play a significant (...)
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  6. The Truth of Religion and Religious Truths.Richard Amesbury - 2002 - International Journal for Philosophy of Religion 51 (3):159-174.
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  7. Kozinski, Thaddeus J., The Political Problem of Religious Pluralism: And Why Philosophers Can’T Solve It. [REVIEW]Amour Paul St - 2013 - Review of Metaphysics 66 (3):583-584.
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  8. John Hick's Theocentrism: Revolutionary or Implicitly Exclusivist?John V. Apczynski - 1992 - Modern Theology 8 (1):39-52.
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  9. Political Liberalism, Religious Liberty, and Religious Establishment.Richard Arneson - unknown
    Religion is a trap and a snare for states in the modern world. People fervently believe in religious doctrines, which they take to be central for the guidance of their own lives and pivotal for determining morally appropriate and just laws and public policies. The religious beliefs of members of modern societies tend to be wildly diverse. They conflict with each other in ways that resist sensible compromise. Jesus is either the Son of God, the Savior whose teachings will lead (...)
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  10. Pluralism, Religious.Iep Author - 2016
    Religious Pluralism Religious pluralism, broadly construed, is a response to the diversity of religious beliefs, practices, and traditions that exist both in the contemporary world and throughout history. The terms “pluralism” and “pluralist” can, depending on context or intended use, signify anything from the mere fact of religious diversity to a particular kind of philosophical … Continue reading Pluralism, Religious →.
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  11. Religions and States. A New Typology and a Plea for Non-Constitutional Pluralism.Veit Bader - 2003 - Ethical Theory and Moral Practice 6 (1):55-91.
    Political philosophy has difficulties to cope with the complexity and variety of state-religions relations. Strict separationism is still the preferred option amongst liberals, deliberative and republican democrats, socialist and feminists. In this article, I develop a complex typology based on comparative history and sociology of religions. I summarize my reasons why institutional pluralist models like plural establishment or non-constitutional pluralism are attractive not only for religious minorities but for religiously deeply diverse societies in general. Most attention is paid defending associative (...)
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  12. Religious Diversity And Democratic Institutional Pluralism.Veit Bader - 2003 - Political Theory 31 (2):265-294.
    Strict separation of church from a presumed 'religion-blind' and strictly 'neutral' state still is the preferred model in liberal, democratic, feminist, and socialist political theory. Focusing on the full, reciprocal relationships between society-culture-politics-nation-state and (organized) religions, this article makes a case in favor of 'nonconstitutional pluralism' in general, associative democracy in particular. Associative democracy recognizes religious diversity both individually and organizationally; it stimulates legitimate religious diversity; it prevents a hidden majority bias; and it provides a legitimate role for organized religions (...)
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  13. Introduction: Contextualized Morality and Ethno-Religious Diversity. [REVIEW]Veit Bader & Sawitri Saharso - 2004 - Ethical Theory and Moral Practice 7 (2):107-115.
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  14. John Hick.Paul Badham - 2009 - In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press. pp. 5--233.
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  15. Review of Lucinda Peach, Legislating Morality: Pluralism and Religious Identity in Lawmaking[REVIEW]Matt Bagger - 2002 - Notre Dame Philosophical Reviews 2002 (7).
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  16. Hick and Radhakrishnan on Religious Diversity: Back to the Kantian Noumenon.Ankur Barua - 2015 - Sophia 54 (2):181-200.
    We shall examine some conceptual tensions in Hick’s ‘pluralism’ in the light of S. Radhakrishnan’s reformulation of classical Advaita. Hick himself often quoted Radhakrishnan’s translations from the Hindu scriptures in support of his own claims about divine ineffability, transformative experience and religious pluralism. However, while Hick developed these themes partly through an adaptation of Kantian epistemology, Radhakrishnan derived them ultimately from Śaṁkara, and these two distinctive points of origin lead to somewhat different types of reconstruction of the diversity of world (...)
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  17. Religious Diversity: Where Exclusivists Often Go Wrong. [REVIEW]David Basinger - 2000 - International Journal for Philosophy of Religion 47 (1):43-55.
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  18. The Challenge of Religious Diversity: A Middle Ground.David Basinger - 1999 - Sophia 38 (1):41-53.
    So where does all this leave us? The reality of religious diversity, I have argued, does notnecessitate the rejection of exclusivism. But this does not end the discussion, as some apparently believe. The reality of religious diversity, I have also argued, does justifiably remainfor many a significant challenge to exclusivistic thought and practice.
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  19. Hick's Religious Pluralism and “Reformed Epistemology”.David Basinger - 1988 - Faith and Philosophy 5 (4):421-432.
    The purpose of this discussion is to analyze comparatively the influential argument for religious pluralism offered by John Hick and the argument for religious exclusivism (sectarianism) which can be generated by proponents of what has come to be labeled ‘Reformed Epistemology.’ I argue that while Hick and the Reformed exclusivist appear to be giving us incompatible responses to the same question about the true nature of ‘religious’ reality, they are actually responding to related, but distinct questions, each of which must (...)
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  20. Questions for the Religious Journey: Finding Your Own Path.George K. Beach - 2002 - Skinner House Books.
    Useful as a starting point and as a resource to revisit as our perspectives shift, this empowering book encourages individuals to "seek answers that will mark ...
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  21. Philosophy of the World Religions: The Views of John Hick.John Begley - 1995 - The Australasian Catholic Record 72 (3):306.
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  22. The Quest for Common Commitments in a Pluralistic Society.Robert N. Bellah - 1987 - Philosophy and Theology 2 (1):20-34.
    After distinguishing three kinds of pluralism, an individualist pluralism at one pole, a communalist pluralism at the other, and a third more complex concept ofpluralism, I address the meaning of commitment in America as iIIuminated by these distinctions. This continues a line opened up in Habits of the Heart. An earlierversion of this paper was presented at Marquette University in the Edward J. O’Donnell, S.J., Distinguished Lecture Series.
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  23. A Golden Opportunity: Religious Pluralism and American Muslims Strategies of Integration in the US After 9/11, 2001.ben Hadj Salem Hajer - 2010 - Journal for the Study of Religions and Ideologies 9 (27):246-260.
    Normal 0 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In the course of the founding history of America, the American Sacred Ground has been a contested territory where people who do not share a single history or a single religious tradition have engaged in the common tasks of civil society to broaden the contours of religious pluralism (...)
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  24. Philosophy and the Religious Phenonmenon.S. Bernard Lonergan - 1994 - Method 12 (2):121-146.
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  25. Comparative Religion and Religious Harmony.D. R. Bhandari - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 8:19-24.
    In the world today, human beings are confronted with a number of problems due ultimately to the apparent conflicts among the different religions (religious faiths). Religious attitudes, ideas, and practices differ and even seem to be incompatible with one another. I argue, however, that these faiths do not contradict. To see this, we need to engage in the comparative study of religion. This will show that the ultimate aim of all the world's religions is to establish unity among people, and (...)
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  26. The Use of (Post-) Conciliar Texts in Gavin D'Costa's Theology of Religions.Wouter Biesbrouck - forthcoming - Gregorianum.
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  27. A Problem for Radical (Onto-Theos) Pluralism.Purusottama Bilimoria - 1991 - Sophia 30 (1):21-33.
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  28. The Limits of Pluralism and the Primacy of Practice: An Epistemological Inquiry Into Religious Diversity.Brian D. Birch - 1998 - Dissertation, The Claremont Graduate University
    The primary aim of this work is to address the central philosophical issues in the current debate regarding religious pluralism. These issues are examined by means of a critical evaluation of the two major schools of thought regarding the epistemology of pluralism, namely, analytic philosophy of religion and hermeneutics. ;Philosophers and theologians have traditionally felt compelled to offer a theoretical account of the diversity of belief that overcomes religious differences. This orientation in the study of religion is due in large (...)
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  29. Accounting for Religious Diversity John Hick's Pluralistic Hypothesis and John Cobb's Process Pluralism.Andrew Noel Blakeslee - 2011 - Dissertation, Proquest
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  30. Religious Organizations1.John Boli & David V. Brewington - 2007 - In Peter Beyer & Lori G. Beaman (eds.), Religion, Globalization and Culture. Brill. pp. 6--203.
  31. Normative Pluralism in Indonesia: Regions, Religions, and Ethnicities.John R. Bowen - 2005 - In Will Kymlicka & Baogang He (eds.), Multiculturalism in Asia. Oxford University Press. pp. 152--169.
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  32. Religious Studies and the Languages of Religions.John Bowker - 1981 - Religious Studies 17 (4):425 - 439.
    This paper was originally given to a meeting of the Institute of Religion and Theology in London. It was in response to a specific request to consider how far it is desirable, or even necessary, for a student or a teacher of a religious tradition to know at least the main language of the tradition in question. To what extent, to put it slightly differently, is it possible to gain knowledge of, and insight into, religion and religions through translations; and (...)
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  33. The Rivalry Between Religions (2007).Raymond D. Bradley - unknown
    The rivalry between religions is obvious on a number of fronts: in wars between Christians, Muslims, and Hindus; in sectarian violence between Catholics and Protestants, or between Shia and Sunni; in the persecution of doctrinal heretics; in the splintering of new sects along doctrinal lines; in efforts to proselytize; and so on.
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  34. How Philosophy Shapes Theories of Religion an Analysis of Contemporary Philosophies of Religion with Special Regard to the Thought of John Wilson, John Hick and D. Z. Phillips.Carl Reinhold Bråkenhielm - 1975
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  35. How Philosophy Shapes Theories of Religion: An Analysis of Contemporary Philosophies of Religion with Special Regard to the Thought of John Wilson, John Hick and D. Z. Phillips.Carl-Reinhold Bråkenhielm - 1975 - Liberläromedel/Gleerup.
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  36. A Pragmatic Defense of Religious Exclusivism.Girard Brenneman - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 8:13-18.
    Religious pluralism (the view that all the great world religions are equally true) is largely motivated by the fear that religious exclusivism ( the view that there is just one correct religion) leads to intolerance and oppression of those holding differing religious views. I claim that this suggests a false dichotomy: either be a tolerant pluralist or an intolerant exclusivist. I argue, first, that the seventeenth-century doctrine of toleration supports the claim that exclusivists of differing sects can peacefully coexist and, (...)
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  37. Faith and Experience: A Critical Study of John Hick's Contributions to the Philosophy of Religion.William Henry Brenner - 1970 - Dissertation, University of Virginia
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  38. The Truth of Religious Propositions.Karl Britton - 1935 - Analysis 3 (1/2):21 - 27.
  39. The Theodicy of John Hick: A Critical Defense.James Jefferson Broome - 1998 - Dissertation, University of Colorado at Boulder
    This dissertation defends the theodicy developed by John Hick in Evil and the God of Love. This theodicy has been critically attacked on both philosophical and theological fronts. From the former are five criticisms: it cannot account for excessive and gratuitous evil; it cannot account for instances of insanity; it does not satisfactorily show how a person might not spiral downward in imperfection rather than upward; it does not satisfactorily account for animal pain; the notion of epistemic distance negates moral (...)
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  40. “'In the Image of God'…Pluralism”.Walter Brueggemann - 1995 - Modern Theology 11 (4):455-469.
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  41. Olof Franck. The Criteriologic Problem. A Critical Study with Special Reference to Theories Presented by Antony Flew, D. Z. Phillips, John Hick, Basil Mitchell, Anders Jeffner and Hans Hof. Pp. 287. S.Kr. 162. [REVIEW]Vincent Brümmer - 1990 - Religious Studies 26 (4):543.
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  42. Christianity and World Religions: Disputed Questions in the Theology of Religions by Gavin D’Costa.Stephen Bullivant - 2010 - New Blackfriars 91 (1032):207-209.
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  43. Taking Reincarnation Seriously: Critical Discussion of Some Central Ideas From John Hick.Mikel Burley - unknown
    Reincarnation has not been entirely neglected in the philosophy of religion but it has not always been taken seriously or carefully discussed in relation to its role in believers’ lives. John Hick is exceptional insofar as he gave sustained attention to the belief, at least as it features in the philosophies of Vedānta and Buddhism. While acknowledging the value of Hick’s recognition of the variety of reincarnation beliefs, this article critically engages with certain aspects of his approach. It argues that (...)
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  44. John Hick an Interpretation of Religion: Human Responses to the Transcendent. (London: Palgrave Macmillan, 2004). Pp. XXXI+448. £18.99 (Pbk). ISBN 1 403 94445. [REVIEW]Peter Byrne - 2005 - Religious Studies 41 (2):231-233.
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  45. Robert McKim Religious Ambiguity and Religious Diversity. (New York: Oxford University Press, 2001). Pp. XI + 280. £45·00 (Hbk). ISBN 0 19 512835. [REVIEW]Peter Byrne - 2001 - Religious Studies 37 (4):491-499.
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  46. John Hick. Disputed Questions in Theology and Philosophy of Religion. Pp. 198. £37.50. [REVIEW]Peter Byrne - 1995 - Religious Studies 31 (3):399.
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  47. Religious Philosophy.D. T. C. - 1962 - Review of Metaphysics 15 (4):681-681.
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  48. "John Hick" [Ed.], Classical and Contemporary Readings in the Philosophy of Religion. [REVIEW]Colin Cameron - 1964 - Dialogue 3 (3):308.
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  49. Critical Religious Education, Multiculturalism and the Pursuit of Truth. By Andrew Wright.Brendan Carmody - 2009 - Heythrop Journal 50 (3):566-567.
  50. The Uniqueness of Jesus Christ in the Theocentric Model of the Christian Theolog: The Christian Theology of World Religions: An Elaboration and Evaluation of the Position of John Hick.Gregory H. Carruthers - 1990 - Upa.
    Offers a critical evaluation of the foundational assumptions and claims, scriptural, theological and philosophical, of John Hick's theocentric critique of the Christian affirmation of Jesus' uniqueness.
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