About this topic
Summary

There is great religious diversity in the world—both of religious traditions (e.g. Christianity, Hinduism, Islam, Buddhism, etc.) and of traditions within religions (e.g. Protestantism, Eastern Orthodoxy, Roman Catholicism, etc. within Christianity). This religious diversity raises a number of pressing philosophical questions; in particular, questions regarding the epistemic and soteriological import of such diversity. Some epistemic questions include: What epistemic obligations does religious diversity impose on us, given that this diversity highlights substantial religious disagreement—indeed, disagreement amongst interlocutors who are, at least prima facie, intellectual peers? Are we permitted to be dogmatic about our own religious convictions? Or should such diversity cause us to question the veracity of any one tradition? Soteriological questions include: What does this diversity amongst sincere and pious religious practitioners suggest about the soteriological value of any one of the religious traditions? Assuming that there is at least one god, can any one religious tradition lay sole claim to garnering divine favor? Or does every religious tradition offer its own, viable path to divine favor? While the term “religious pluralism” sometimes simply designates the phenomenon of religious diversity, in the context of philosophy of religion it designates a specific philosophical view that aims to answer questions like those above.  

What is the view? In response to epistemic questions from religious diversity, the religious pluralist claims (roughly), for any given area of religious diversity—especially areas where there is substantial disagreement amongst intellectual peers—that “no specific religious perspective is [epistemically] superior” and, what is more, that “the religious perspectives of more than one basic theistic system or variant thereof are equally close to the truth” (Basinger §2, 2014). And in response to the soteriological questions, the religious pluralist claims (roughly) that “there is no one true religion, and therefore, no one and only path to eternal existence with God” or divine favor (Basinger §7, 2014).

Key works

John Hick is one of the leading proponents for religious pluralism, and his 1989 book, An Interpretation of Religion (Hick 1989), is broadly considered to be the seminal case for the view. An excellent collection on the philosophical import of religious diversity—including cases both for and against religious pluralism—is The Philosophical Challenge of Religious Diversity by Quinn & Meeker 1999

Introductions

Encyclopedia articles include http://plato.stanford.edu/entries/religious-pluralism/

Related categories

167 found
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1 — 50 / 167
  1. Introduction to the Non-Dualism Approach in Hinduism and its Connection to Other Religions and Philosophies.Sriram Ganapathi Subramanian & Benyamin Ghojogh - manuscript
    In this paper, we introduce the Hinduism religion and philosophy. We start with introducing the holy books in Hinduism including Vedas and Upanishads. Then, we explain the simplistic Hinduism, Brahman, gods and their incarnations, stories of apocalypse, karma, reincarnation, heavens and hells, vegetarianism, and sanctity of cows. Then, we switch to the profound Hinduism which is the main core of Hinduism and is monotheistic. In profound Hinduism, we focus on the non-dualism or Advaita Vedanta approach in Hinduism. We discuss consciousness, (...)
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  2. Disagreement and Religion.Matthew A. Benton - forthcoming - In Matthew A. Benton & Jonathan L. Kvanvig (eds.), Religious Disagreement and Pluralism. Oxford: Oxford University Press.
    This chapter covers contemporary work on disagreement, detailing both the conceptual and normative issues in play in the debates in mainstream analytic epistemology, and how these relate to religious diversity and disagreement. §1 examines several sorts of disagreement, and considers several epistemological issues: in particular, what range of attitudes a body of evidence can support, how to understand higher-order evidence, and who counts as an epistemic “peer”. §2 considers how these questions surface when considering disagreements over religion, including debates over (...)
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  3. Religious Disagreement and Pluralism.Matthew A. Benton & Jonathan L. Kvanvig (eds.) - forthcoming - Oxford: Oxford University Press.
    Epistemological questions about the significance of disagreement have advanced in concert with broader developments in social epistemology concerning testimony, the nature of expertise and epistemic authority, the role of institutions, group belief, and epistemic injustice (among others). During this period, related issues in the epistemology of religion have reemerged as worthy of new consideration, and available to be situated with new conceptual tools. This volume explores many of the issues at the intersection of the epistemology of disagreement and religious epistemology: (...)
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  4. World Religions and The Christ Event.Louis Roy - forthcoming - Heythrop Journal.
  5. Religious Diversity in Advance.Hamid Vahid - forthcoming - Faith and Philosophy.
  6. Religious Pluralisms: From Homogenization to Radicality.Mikel Burley - 2020 - Sophia 59 (2):311-331.
    Among the philosophical and theological responses to the phenomenon of religious diversity, religious pluralism has been both prominent and influential. Of its various proponents, John Hick and John Cobb represent two important figures whose respective positions, especially that of Hick, have done much to shape the debate over religious pluralism. This article critically analyses their positions, arguing that, by unhelpfully homogenizing religious perspectives, each of them fails to do justice to the radical diversity that exists. As an alternative to these (...)
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  7. Pluralism and Ineffability.David Cheetham - 2020 - Religious Studies 56:95-110.
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  8. Religious Diversity and the Concept of Religion.Christian Danz - 2020 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 62 (1):101-113.
    Summary The article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be (...)
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  9. Cognitive Science of Religion and the Nature of the Divine: A Pluralist Non-Confessional Approach.Johan De Smedt & Helen De Cruz - 2020 - In Jerry L. Martin (ed.), Theology without walls: The transreligious imperative. New York, USA: Taylor and Francis. pp. 128-137.
    According to cognitive science of religion (CSR) people naturally veer toward beliefs that are quite divergent from Anselmian monotheism or Christian theism. Some authors have taken this view as a starting point for a debunking argument against religion, while others have tried to vindicate Christian theism by appeal to the noetic effects of sin or the Fall. In this paper, we ask what theologians can learn from CSR about the nature of the divine, by looking at the CSR literature and (...)
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  10. Religion und Pluralität.Sebastian Gäb (ed.) - 2020 - Kohlhammer.
  11. Peter Jonkers and Oliver J. Wiertz, Eds., Religious Truth and Identity in an Age of Plurality.Jeffrey Hoops - 2020 - Philosophia Christi 22 (1):168-172.
  12. Daoism, Humanity, and the Way of Heaven.Ian James Kidd - 2020 - Religious Studies 56:111-126.
    I argue that Zhuangist Daoism manifests what I label the spiritual aspiration to emulation, and then use this to challenge some of John Cottingham's attempts to confine authentic spiritual experience to theistic traditions.
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  13. Weber and Coyote: Polytheism as a Practical Attitude.Brendan Larvor - 2020 - Sophia 59 (2):211-228.
    Hyde claims that the trickster spirit is necessary for the renewal of culture, and that he lives only in the ‘complex terrain of polytheism’. Fortunately for those of us in monotheistic cultures, Weber gives reasons for thinking that polytheism is making a return, albeit in a new, disenchanted form. The plan of this paper is to elaborate some basic notions from Weber, to explore Hyde’s thesis in more detail and then to take up the question of the plurality of spirits (...)
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  14. Religious Diversity and Religious Progress by Robert McKim. [REVIEW]Jonathan Reibsamen - 2020 - Religious Studies Review 46 (3):391-391.
  15. Religious Diversity and Disagreement.Matthew A. Benton - 2019 - In Miranda Fricker, Peter Graham, David Henderson & Nikolaj Pedersen (eds.), The Routledge Handbook of Social Epistemology. Routledge. pp. 185-195.
    Epistemologists have shown increased interest in the epistemic significance of disagreement, and in particular, in whether there is a rational requirement concerning belief revision in the face of peer disagreement. This article examines some of the general issues discussed by epistemologists, and then considers how they may or may not apply to the case of religious disagreement, both within religious traditions and between religious (and non-religious) views.
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  16. A Critique of Victoria S. Harrison’s Internal Realist Approach to Pluralism.Daniele Bertini - 2019 - Philosophia 47 (4):1053-1068.
    Victoria S. Harrison’s theory of internal pluralism approaches religious beliefs in terms of conceptual schemes. To her, this approach has the advantage of preserving core pluralist intuitions without being challenged by the usual difficulties. My claim is that this is not the case. After providing a succinct presentation of internal pluralism, I show that the critique of traditional pluralist views such as Hick’s may also be addressed to Harrison. There are two main reasons in support of my claim. Firstly, a (...)
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  17. Religious Diversity and Conceptual Schemes: Critically Appraising Internalist Pluralism.Mikel Burley - 2019 - Sophia 58 (2):283-299.
    Is a philosophical theory needed to ‘underwrite’ attitudes of toleration and respect in a multicultural and religiously diverse world? Many philosophers of religion have thought so, including Victoria Harrison. This article interrogates Harrison’s theory of internalist pluralism, which, though offering a welcome alternative to other theories, such as John Hick’s ‘pluralistic hypothesis’, nevertheless faces problems. Questioning the coherence of the theory’s account of how the existence of objects of worship can avoid being fully conceptual-scheme dependent, and raising doubts about its (...)
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  18. Farabi'de Dini Çoğulculuğun Temelleri ve Sınırları.Adem Çelik & Metehan Karakurt - 2019 - In Zuhra Kalakhanova & Ali Söylemez (eds.), IV. International European Conference on Social Sciences. Diyarbakır, Türkiye: Ispec Publishing House.
    Dini çoğulculuk, dini dışlayıcılık ve kapsayıcılıktan farklı olarak, her dinsel inanış taraftarlarının kendi dinleri içinde kalarak ilahi selamete erişeceğini söyler. Temelde, teolojik ve felsefi boyutları olan dini çoğulculuk tartışmasının siyasete bakan bir yönü de vardır. İslam tarihinde Meşşâî felsefenin kurucusu ve mutluluk filozofu olarak bilinen Farabi, bir taraftan hakikate nasıl ulaşılacağı diğer taraftan ise “âlem” adını verdiği kozmopolitanizm nasıl inşa edileceği ile ilgilenmektedir. Siyasal toplumun amacının, insanların uygun ölçekte, en yüce iyi için yardımlaşmalarını sağlamak olduğunu savunan Farabi’ye göre, erdemli bir (...)
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  19. The Becoming of God: Process Theology, Philosophy, and Multireligious Engagement by Roland Faber.Wm Andrew Schwartz - 2019 - American Journal of Theology and Philosophy 40 (2):117-120.
    Writing an accessible introduction to process theology is no easy task. As Roland Faber notes, “Process theology is a quite complex phenomenon”. Yet this is the task he sets out for himself in The Becoming of God: Process Theology, Philosophy, and Multireligious Engagement. While Faber describes his book as an introduction to process theology, it would perhaps be better described as an introduction to the thought of Alfred North Whitehead and its theological implications.In typical Faber fashion, this poetic introduction to (...)
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  20. William James on Pragmatism and Religion.Guy Axtell - 2018 - In Jacob Goodson (ed.), William James, Moral Philosophy, and the Ethical Life: The Cries of the Wounded. London: Lexington Books. pp. 317-336.
    Critics and defenders of William James both acknowledge serious tensions in his thought, tensions perhaps nowhere more vexing to readers than in regard to his claim about an individual’s intellectual right to their “faith ventures.” Focusing especially on “Pragmatism and Religion,” the final lecture in Pragmatism, this chapter will explore certain problems James’ pragmatic pluralism. Some of these problems are theoretical, but others concern the real-world upshot of adopting James permissive ethics of belief. Although Jamesian permissivism is qualified in certain (...)
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  21. Religious Pluralisms: From Homogenization to Radicality.Mikel Burley - 2018 - Sophia:1-21.
    Among the philosophical and theological responses to the phenomenon of religious diversity, religious pluralism has been both prominent and influential. Of its various proponents, John Hick and John Cobb represent two important figures whose respective positions, especially that of Hick, have done much to shape the debate over religious pluralism. This article critically analyses their positions, arguing that, by unhelpfully homogenizing religious perspectives, each of them fails to do justice to the radical diversity that exists. As an alternative to these (...)
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  22. Four Ways to Another Religion's Ultimate.J. R. Hustwit - 2018 - Open Theology 4:496-505.
    The prospect of recognizing the ultimate is a matter of interpretation. As such, hermeneutics is used as a framework for describing the interactions of self, language, and the other (whether culturally other or ultimately other). Questioning whether religious ultimacy can be recognized across religious boundaries is based on a mistaken assumption that differences between religions are qualitatively different than differences within a religion. Hermeneutically speaking, intra-communal difference and inter-communal difference are of the same kind. If humans can negotiate the former, (...)
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  23. Reason, Authority and Consciousness: An Analytical Approach to Religious Pluralism.Mudasir A. Tantray - 2018 - International Journal of Creative Research Thoughts 6 (1):1832-1834.
    Present world is the victim of conflicts on the basis of misunderstanding of religious dogmas of different religions, irrationality, ignorance and intolerance. People are moving away from knowledge, truth and reason. Indeed people accept false beliefs, hallucinations and myths. The role of religious plurality in philosophy is not to integrate and harmonize religions, especially religions cannot, and rather it is the business of religious pluralism to learn, think and acquire knowledge about the variety of religious beliefs, statements and injunctions. This (...)
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  24. Religious Diversity.Hamid Vahid - 2018 - Faith and Philosophy 35 (2):219-236.
    Philosophical responses to religious diversity range from outright rejection of divine reality to claims of religious pluralism. In this paper, I challenge those responses that take the problem of religious diversity to be merely an instance of the general problem of disagreement. To do so, I will take, as my starting point, William Alston’s treatment of the problems that religious diversity seems to pose for the rationality of theistic beliefs. My main aim is to highlight the cognitive penetrability of religious (...)
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  25. How to Tell Whether Christians and Muslims Worship the Same God.Tomas Bogardus & Mallorie Urban - 2017 - Faith and Philosophy 34 (2):176-200.
    Do Muslims and Christians worship the same God? We answer: it depends. To begin, we clear away some specious arguments surrounding this issue, to make room for the central question: What determines the reference of a name, and under what conditions do names shift reference? We’ll introduce Gareth Evans’s theory of reference, on which a name refers to the dominant source of information in that name’s “dossier,” and we then develop the theory’s notion of dominance. We conclude that whether Muslims’ (...)
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  26. Why Do so Many People Believe Only One Religion Can Be Right?Nathan Eric Dickman - 2017 - In Aaron Hughes & Russell McCutcheon (eds.), Religion in 5 Minutes.
    Have you noticed people who think only one religion can be right always think it’s their own? Wouldn’t it be strange to hear a Reformed Christian assert only one is right, but it’s Daoism? That only one’s right seems based on a logical principle: two contradictory claims can’t both be true in the same sense at the same time. But we can detect here an implicit alliance between politics and logic. Religious institutions are in the business of winning hearts and (...)
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  27. Who or What is God, According to John Hick?Daniel Howard-Snyder - 2017 - Topoi 36 (4):571-586.
    I summarize John Hick’s pluralistic theory of the world’s great religions, largely in his own voice. I then focus on the core posit of his theory, what he calls “the Real,” but which I less tendentiously call “Godhick”. Godhick is supposed to be the ultimate religious reality. As such, it must be both possible and capable of explanatory and religious significance. Unfortunately, Godhick is, by definition, transcategorial, i.e. necessarily, for any creaturely conceivable substantial property F, it is neither an F (...)
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  28. Editorial: “Controversial but Never Ignored”—John Hick and Vito Mancuso.Guy Bennett-Hunter - 2016 - Expository Times 128 (1):1–3.
    An Editorial for issue 128.1 of the Expository Times.
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  29. Tradizioni religiose e diversità.Daniele Bertini - 2016 - Edizioni Fondazione Centro Studi Campostrini.
    Most literature on religious beliefs and disagreements among traditions focuses on a bit of mainstream assumptions: religions should be construed in substantive terms; religions are to be individuated by their core belief systems; adherents to a single tradition assent to the same belief system; religious beliefs have factual content; incompatible religious beliefs cannot be both true; and so on. In my work I question all these claims in order to defend a non kantian approach to deep pluralism. In the first (...)
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  30. Het vaststellen van de mate van religieuze tolerantie bij leraren in opleiding.Nicolaas A. Broer, Abraham De Muynck, Ferdinand J. Potgieter, Johannes L. Van der Walt & Charl C. Wolhuter - 2016 - HTS Theological Studies 72 (3):1-10.
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  31. Two Peas in a Single Polytheistic Pod: Richard Swinburne and John Hick.Daniel Howard-Snyder - 2016 - Journal of Philosophical Research 41 (Supplement):17-32.
    A descriptive polytheist thinks there are at least two gods. John Hick and Richard Swinburne are descriptive polytheists. In this respect, they are like Thomas Aquinas and many other theists. What sets Swinburne and Hick apart from Aquinas, however, is that unlike him they are normative polytheists. That is, Swinburne and Hick think that it is right that we, or at least some of us, worship more than one god. However, the evidence available to me shows that only Swinburne, and (...)
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  32. The Explanatory Challenge of Religious Diversity.Jason Marsh & Jon Marsh - 2016 - In Helen De Cruz & Ryan Nichols (eds.), Advances in Religion, Cognitive Science, and Experimental Philosophy. Bloomsbury Academic. pp. 61-83.
    The challenge from religious diversity is widely thought to be one of the most important challenges facing religious belief. Despite this consensus, however, many epistemologists think that standard versions of the challenge fail because they threaten to implicate many seemingly reasonable yet highly controversial non-religious beliefs. In light of this we develop an alternative, less discussed, diversity challenge that does not generalize. This challenge concerns why so much religious diversity exists in the first place given common religious, and in particular (...)
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  33. The John Hick Papers: Religious Pluralism in the Archives.Thomas William Ruston - 2016 - Expository Times 128 (1):4–19.
    Throughout his retirement, John Hick, the Philosopher of Religious Pluralism, collated a collection of papers in his home office, which had built up over the course of his career. Until now, the contents of this collection remained unknown. The collection totals 40 boxes of material and has been donated by the Hick family to the Cadbury Research Library at the University of Birmingham.1 It is a remarkable collection, which contains a lifetime’s work, including: unpublished manuscripts, journal articles, lectures, interviews on (...)
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  34. Religious Pluralism as an Imaginative Practice.Hans A. Alma - 2015 - Archive for the Psychology of Religion 37 (2):117-140.
    To understand the complex religious dynamics in a globalizing world, Arjun Appadurai's view on imagination as a social practice, Charles Taylor's view on social imaginaries, and John Dewey's view on moral imagination are discussed. Their views enable us to understand religious dynamics as a “space of contestation” in which secular and religious images and voices interact, argue, and clash. Imagination can be used in violent ways in service of extremist world images that spread over the world by the intensive use (...)
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  35. My Understanding of the Biblical God: A Brief 'Transreligious' Reflection.Richard Oxenberg - 2015 - Interreligious Insight 25.
    In this brief paper I reflect upon the Bible's portrayal of God as pointing beyond itself toward a notion of divinity many religions can embrace, but one only imperfectly expressed in the biblical portrait itself. I argue that a fuller recognition of the *fallibility* of the biblical portrait can lead us to a deeper and more satisfying appreciation of the Bible itself.
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  36. Though He Is One, He Bears All Those Diverse Names: A Comparative Analysis of Jayanta Bhaṭṭa’s Argument for Toleration.David Slakter - 2015 - Philosophy East and West 65 (2):430-443.
    In the Āgamadambara (“Much Ado about Religion”), Jayanta Bhatta appears to be making a case for religious toleration and pluralism. This paper considers whether Jayanta has a concept like toleration in mind at all, or at least something that we today might understand to be toleration. If he is doing neither, our understanding of the nature of tolerance and its conceptual limits may be furthered by determining exactly what he is talking about and why it looks so much like tolerance.
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  37. Religious Diversity (Pluralism).David Basinger - 2014 - Stanford Encyclopedia of Philosophy:1.
    With respect to many, if not most issues, there exist significant differences of opinion among individuals who seem to be equally knowledgeable and sincere. Individuals who apparently have access to the same information and are equally interested in the truth affirm incompatible perspectives on, for instance, significant social, political, and economic issues. Such diversity of opinion, though, is nowhere more evident than in the area of religious thought. On almost every religious issue, honest, knowledgeable people hold significantly diverse, often incompatible (...)
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  38. Gandhi, Deep Religious Pluralism, and Multiculturalism.Nicholas F. Gier - 2014 - Philosophy East and West 64 (2):319-339.
    I’ve advanced from tolerance to equal respect for all religions.1I’ve broadened my Hinduism by loving other religions as my own.2[Gandhi’s] doctrine of the equality of religions . . . did not move towards a single global religion, but enjoins us all to become better expressions of our own faith, being enriched in the process by influences from other faiths.3At first glance the religious philosophy of Mohandas K. Gandhi appears to be a version of the perennial philosophy, the main proponent of (...)
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  39. Interreligious Hermeneutics and the Pursuit of Truth.J. R. Hustwit - 2014 - Lexington Books.
    Philosophical hermeneutics provides a model of interreligious dialogue that acknowledges the interpretive variability of truth claims while maintaining their relation to a preinterpretive reality. The dialectic and tensive structure of philosophical hermeneutics directly parallels the tension between the diversity of belief and the ultimacy of the sacred. By placing philosophers like Gadamer, Ricoeur, Peirce, and Whitehead in conversation, J. R. Hustwit describes religious truth claims as coconstituted by the planes of linguistic convention and uninterpreted otherness. Only when we recognize that (...)
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  40. A Critique of Peter Byrne's Religious Pluralism.Robert T. Lehe - 2014 - Religious Studies 50 (4):505-520.
    An interesting version of religious pluralism has been proposed by Peter Byrne in his Prolegomena to Religious Pluralism. Byrne’s pluralism attempts to unite an affirmation of the equal cognitive and salvific success of all major religions with a realist view of religious truth coupled with a severe agnosticism about specific descriptions of religious reality. I argue that Byrne’s proposal, while an improvement upon non-realist versions of pluralism, fails to resolve the tensions between its agnosticism about detailed descriptions of the sacred (...)
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  41. Christian Theology and Religious Pluralism: A Critical Evaluation of John Hick. By David S. Nah. Pp. Vii, 234, Eugene, Pickwick, 2012, $27.00. [REVIEW]Glenn B. Siniscalchi - 2014 - Heythrop Journal 55 (3):497-498.
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  42. El tiempo como comienzo y paradigma de la unidad. Contribuciones para un monoteísmo plural.Federico Ignacio Viola - 2014 - In Stefano Semplici (ed.), Archivio di Filosofia. Fabrizio Serra editore. pp. 91-101.
    In this article I try to prove that the crisis of the West is necessarily linked to the crisis of a monotheism, which has lost its primordial sense. Indeed, because God was conceived of in Western civilization on the basis of the Plotinian unus—that is, on the basis of identity—and every other relationship to alterity was conceived of following this very same criterion, sociality was defined as plurality of the individual, as a mere numerical multiplicity. Against this conception I sketch (...)
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  43. Nicholas of Cusa’s De Pace Fidei and the Meta-Exclusivism of Religious Pluralism.Scott F. Aikin & Jason Aleksander - 2013 - International Journal for Philosophy of Religion 74 (2):219-235.
    In response to the fall of Constantinople in 1453, Nicholas of Cusa wrote De pace fidei defending a commitment to religious tolerance on the basis of the notion that all diverse rites are but manifestations of one true religion. Drawing on a discussion of why Nicholas of Cusa is unable to square the two objectives of arguing for pluralistic tolerance and explaining the contents of the one true faith, we outline why theological pluralism is compromised by its own meta-exclusivism.
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  44. The Equal Weight Argument Against Religious Exclusivism.Samuel Ruhmkorff - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer.
    In the last decade, analytic epistemologists have engaged in a lively debate about Equal Weight, the claim that you should give the credences of epistemic peers the same consideration as your own credences. In this paper, I explore the implications of the debate about Equal Weight for how we should respond to religious disagreement found in the diversity of models of God. I first claim that one common argument against religious exclusivism and for religious pluralism can be articulated as an (...)
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  45. The Incompatibility Problem and Religious Pluralism Beyond Hick.Samuel Ruhmkorff - 2013 - Philosophy Compass 8 (5):510-522.
    Religious pluralism is the view that more than one religion is correct, and that no religion enjoys a special status in relation to the ultimate. Yet the world religions appear to be incompatible. How, then, can more than one be correct? Discussions and critiques of religious pluralism usually focus on the work of John Hick, yet there are a number of other pluralists whose responses to this incompatibility problem are importantly different from Hick’s. This article surveys the solutions of Hick, (...)
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  46. An Internalist Pluralist Solution to the Problem of Religious and Ethical Diversity.Victoria S. Harrison - 2012 - Sophia 51 (1):71-86.
    In our increasingly multicultural society there is an urgent need for a theory that is capable of making sense of the various philosophical difficulties presented by ethical and religious diversity—difficulties that, at first sight, seem to be remarkably similar. Given this similarity, a theory that successfully accounted for the difficulties raised by one form of plurality might also be of help in addressing those raised by the other, especially as ethical belief systems are often inextricably linked with religious belief systems. (...)
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  47. Religious Tolerance, Diversity, and Pluralism.Peter Byrne - 2011 - Royal Institute of Philosophy Supplement 68:287-309.
    The theme of this paper can be introduced in this way: does a pluralist approach to religion entail a pluralist approach to religion? My theme is not that odd, because I have two notions of pluralism in mind. There is what I will call ‘tolerant pluralism’ and what I will call ‘religious pluralism’. And thus my question is ‘Does tolerant pluralism re religion entail religious pluralism?’.
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  48. Faith and Reason - Atheism and Religious Pluralism: Navigating Between Freedom of and Freedom From Religion.Kile Jones - 2011 - Free Inquiry 31.
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  49. Trinity and Religious Pluralism: The Doctrine of the Trinity in Christian Theology of Religions. By Veli-Matti Kärkkäinen.Ken Alan Jung - 2011 - Heythrop Journal 52 (5):838-839.
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  50. John Macmurray's Religious Philosophy: What It Means to Be a Person.Esther Mcintosh - 2011 - Ashgate Publishing.
    Recent dissatisfaction with individualism and the problems of religious pluralism make this an opportune time to reassess the way in which we define ourselves and conduct our relationships with others. The philosophical writings of John Macmurray are a useful resource for performing this examination, and recent interest in Macmurray's work has been growing steadily. -/- A full-scale critical examination of Macmurray's religious philosophy has not been published and this work fills this gap, sharing his insistence that we define ourselves through (...)
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