Results for 'Exclusivism'

126 found
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  1. Religious Exclusivism Unlimited: JEROEN DE RIDDER.Jeroen de Ridder - 2011 - Religious Studies 47 (4):449-463.
    Like David Silver before them, Erik Baldwin and Michael Thune argue that the facts of religious pluralism present an insurmountable challenge to the rationality of basic exclusive religious belief as construed by Reformed Epistemology. I will show that their argument is unsuccessful. First, their claim that the facts of religious pluralism make it necessary for the religious exclusivist to support her exclusive beliefs with significant reasons is one that the reformed epistemologist has the resources to reject. Secondly, they fail to (...)
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  2. 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 (...)
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  3. 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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  4.  38
    More On Religious Exclusivism: A Reply to Richard Feldman.P. Roger Turner - forthcoming - Faith and Philosophy.
    In his “Plantinga on Exclusivisim,” Richard Feldman argues that Alvin Plantinga, in an earlier paper, has not sufficiently addressed a particular problem for the religious exclusivist. The particular problem that Feldman thinks Plantinga has failed sufficiently to address is the problem of epistemic peer disagreement—that is, disagreement between two (or more) equally competent thinkers who share equally good reasons for, and are in equally good epistemic situations regarding, their contradictory beliefs—in matters of religious belief. To demonstrate that Plantinga has so (...)
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  5.  24
    A Cross-Cultural and Buddhist-Friendly Interpretation of the Typology Exclusivism-Inclusivism-Pluralism.Abraham Vélez de Cea - 2011 - Sophia 50 (3):453-480.
    This article develops a new and expanded interpretation of the typology exclusivism, inclusivism, pluralism. The proposal refines the categories of what was originally a Christian typology in order to provide a truly cross-cultural and interreligious framework to better understand and compare the most common views of religious diversity found not only in Christianity, but also in Buddhism and other religions. Although building upon Schmidt-Leukel's logical reinterpretation of the typology, the article substantially modifies his framework and understands the typology, not (...)
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  6.  28
    A Cross-Cultural and Buddhist-Friendly Interpretation of the Typology Exclusivism-Inclusivism-Pluralism.Abraham Vélez de Cea - 2011 - Sophia 50 (3):453-480.
    This article develops a new and expanded interpretation of the typology exclusivism, inclusivism, pluralism. The proposal refines the categories of what was originally a Christian typology in order to provide a truly cross-cultural and interreligious framework to better understand and compare the most common views of religious diversity found not only in Christianity, but also in Buddhism and other religions. Although building upon Schmidt-Leukel's logical reinterpretation of the typology, the article substantially modifies his framework and understands the typology, not (...)
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  7. Exclusivism Versus Pluralism in Religion: A Response to Kevin Meeker.John Hick - 2006 - Religious Studies 42 (2):207.
    I argue that Meeker is mistaken in two crucial respects. First, contrary to both myself and Plantinga, he treats exclusivism as a theory about the relation between the religions, and then claims that it is superior to the pluralist theory. But he does not say what his exclusivist theory is. Second, he bases his claim of a fundamental self-contradiction in my pluralist position on a view which I disavow, namely that altruism is the core of religion. He omits the (...)
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  8. In Defence of a Contented Religious Exclusivism.Jerome Gellman - 2000 - Religious Studies 36 (4):401-417.
    In this paper I defend the possibility that a ‘contented religious exclusivist’, will be fully rational and not neglectful of any of her epistemic duties when faced with the world’s religious diversity. I present an epistemic strategy for reflecting on one's beliefs and then present two features of religious belief that make contented exclusivism a rational possibility. I then argue against the positions of John Hick, David Basinger, and Steven Wykstra on contented exclusivism, and criticize an overly optimistic (...)
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  9. Traditional Islamic Exclusivism –A Critique.Imran Aijaz - 2014
    In this paper, I give an account and critique of what I call ”Traditional Islamic Exclusivism’ -- a specific Islamic interpretation of religious exclusivism. This Islamic version of religious exclusivism rests on exclusivist attitudes towards truth, epistemic justification and salvation. After giving an account of Traditional Islamic Exclusivism by explaining its theological roots in the Qur’an and ahadith, I proceed to critique it. I do so by arguing that Islamic epistemic exclusivism, which forms the main (...)
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  10.  79
    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 (...)
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  11.  29
    More on Defending Religious Exclusivism.P. Roger Turner - 2015 - Faith and Philosophy 32 (2):188-204.
    In his “Plantinga on Exclusivisim,” Richard Feldman argues that Alvin Plantinga, in an earlier paper, has not sufficiently addressed a particular problem for the religious exclusivist. The particular problem that Feldman thinks Plantinga has failed sufficiently to address is the problem of epistemic peer disagreement—that is, disagreement between two (or more) equally competent thinkers who share equally good reasons for, and are in equally good epistemic situations regarding, their contradictory beliefs—in matters of religious belief. To demonstrate that Plantinga has so (...)
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  12. Religious Diversity in Contemporary Philosophy of Religion: The ‘Ambiguity’ Objection to Epistemic Exclusivism.Amir Dastmalchian - 2009 - Dissertation, King's College London
    The topic of the thesis is the challenge that religious diversity poses to religious belief. A key issue to be resolved is whether a reasonable person may believe in the epistemic superiority of any one religious ideology in the light of religious diversity. -/- After introducing the issues, I examine Richard Swinburne’s, and then Alvin Plantinga’s, view on religious diversity. These two philosophers both advocate religious epistemic exclusivism, the view that only one religious ideology is true to the exclusion (...)
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  13. The Inner Logic of Exclusivism (and Inclusivism): Raz’s Foreshadowing.Mark McBride - 2017 - Australian Journal of Legal Philosophy 42:81-120.
     
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  14. Plantinga on Exclusivism.Richard Feldman - 2003 - Faith and Philosophy 20 (1):85-90.
  15.  37
    Exclusivist Republicanism and the Non-Monarchical Republic.James Hankins - 2010 - Political Theory 38 (4):452-482.
    The idea that a republic is the only legitimate form of government and that non-elective monarchy and hereditary political privileges are by definition illegitimate is an artifact of late eighteenth century republicanism, though it has roots in the “godly republics” of the seventeenth century. It presupposes understanding a republic to be a non-monarchical form of government. The latter definition is a discursive practice that goes back only to the fifteenth century and is not found in Roman or medieval sources. This (...)
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  16.  3
    The Inner Logic of Exclusivism : Shapiro's Shadowing.Mark Mcbride - 2019 - Ratio Juris 32 (3):363-389.
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  17.  73
    Exclusivism, Eternal Damnation, and the Problem of Evil: A Critique of Craig's Molinist Soteriological Theodicy.David B. Myers - 2003 - Religious Studies 39 (4):407-419.
    According to orthodox Christianity, salvation depends on faith in Christ. If, however, God eternally punishes those who die ignorant of Christ, it appears that we have special instance of the problem of evil: the punishment of the religiously innocent. This is called the soteriological problem of evil. Using Molina's concept of middle knowledge, William Lane Craig develops a solution to this problem which he considers a theodicy. As developed by Craig, the Molinist theodicy rests on the problematic assumption that all (...)
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  18. ``Pluralism: A Defense of Religious Exclusivism".Alvin Plantinga - 1999 - In Kevin Meeker & Philip Quinn (eds.), The Philosophical Challenge of Religious Diversity. New York: Oxford University Press. pp. 172-192.
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  19.  39
    Middle Knowledge and Christian Exclusivism.William Lane Craig - 1995 - Sophia 34 (1):120-139.
    Revised address: 1805 Danforth Drive Marietta, Georgia, 30062 USA.
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  20.  17
    Religious Pluralism: Reductionist, Exclusivist, and Intolerant?Keith E. Yandell - 2009 - Philosophia Christi 11 (2):275-292.
  21.  8
    Exclusivism, Inclusivism, and Kardiatheology.Paul K. Moser - 2009 - Philosophia Christi 11 (2):293-308.
  22.  78
    Pluralism, Exclusivism, and the Theoretical Virtues.Kevin Meeker - 2006 - Religious Studies 42 (2):193-206.
    This paper argues that John Hick's commitment to the moral principle of altruism undermines his pluralistic claim that all of the major world religions are equally efficacious from a soteriological perspective. This argument is placed in a context of a discussion evaluating the theoretical virtues of various hypotheses about religious diversity. (Published Online April 7 2006).
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  23.  12
    I Can't Help What I Believe: The Moral Case Against Religious Exclusivist Doctrines.Kenneth Himma - 2018 - Think 17 (48):51-65.
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  24.  60
    The Love of God and the Heresy of Exclusivism.Thomas Talbott - unknown
    How should we interpret the declaration in I John 4:8 and 16 that God not only loves, but is love? Many philosophically trained Christians will no doubt interpret this, as I do, to mean that love is part of God's very essence; that loving kindness is an essential, not merely an accidental, property of God. Of course the author of I John was not a philosopher and did not, fortunately, employ philosophical jargon in his writings; nor was he likely even (...)
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  25. Religious Exclusivism.Harold Netland - 2008 - In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell.
     
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  26.  6
    Rebuking the Enemies of the Lotus: Nichirenist Exclusivism in Historical Perspective.Jacqueline Stone - 1994 - Japanese Journal of Religious Studies 21 (2-3):231-259.
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  27.  24
    Exclusivism and Evaluation: Art, Erotica and Pornography.Stephanie Patridge - 2013 - In Hans Maes (ed.), Pornographic Art and the Aesthetics of Pornography. Palgrave-Macmillan. pp. 43.
  28.  12
    Creating Options: Shattering The?Exclusivist, Inclusivist, and Pluralist? Paradigm.Ian Markham - 1993 - New Blackfriars 74 (867):33-41.
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  29.  19
    John Hick's Theocentrism: Revolutionary or Implicitly Exclusivist?John V. Apczynski - 1992 - Modern Theology 8 (1):39-52.
  30. Die Renaissance En Die Moderne Republikanisme, Sien Die Uitstekende Idee-Historiese En Semantiese Analise van Die Begrippe “Republiek” En “Republikeins” Deur J. Hankins,'Exclusivist Republicanism and the Non-Monarchical Republic'.Vir Die Verskil Tussen Die Klassieke - 2010 - Political Theory 38 (4).
     
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  31.  43
    Do Hell and Exclusivism Make Procreation Morally Impermissible?: A Reply to Kenneth Himma.Shawn Bawulski - 2013 - Faith and Philosophy 30 (3):330-344.
    In a recent work, Kenneth Himma argues that the doctrines of exclusivism and hell in Christian theology lead to a reductio when combined with certain ethical principles about reproduction; he concludes that if both doctrines are true, then it is morally impermissible to procreate. Since the Christian tradition holds that procreation is at least morally permissible, if the argument is valid, then one or more of its premises should be abandoned. In response to this argument, I will present several (...)
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  32.  12
    Food Ethics: A Critique of Some Islamic Perspectives on Genetically Modified Food.Mariam al-Attar - 2017 - Zygon 52 (1):53-75.
    This article critiques some Islamic approaches to food ethics and the debate over genetically modified food. Food ethics is a branch of bioethics, and is an emerging field in Islamic bioethics. The article critically analyzes the arguments of the authors who wrote in favor of genetically modified organisms from an Islamic perspective, and those who wrote against GMOs, also from an Islamic perspective. It reveals the theological and the epistemological foundations of the two main approaches. Moreover, it provides an attempt (...)
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  33.  53
    A Critique of Foundationalist Conceptions of Comprehensive Doctrines in the Religion in Politics-Debate.Ulf Zackariasson - 2009 - International Journal for Philosophy of Religion 65 (1):11 - 28.
    This paper comprises a critical examination of foundationalist conceptions of comprehensive doctrines in the religion in politics-debate. I argue that John Rawls, the towering figure of this debate, operates with a foundationalist conception of comprehensive doctrines that has shaped the debate’s view of relevant alternatives (often referred to as exclusivism and inclusivism). However, there are several problems with foundationalist conceptions, and the most serious is that they are empirically inadequate in relation to modern Western societies. I conclude that participants (...)
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  34. The Presuppositions of Religious Pluralism and the Need for Natural Theology.Owen Anderson - 2008 - Sophia 47 (2):201-222.
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed they support a (...)
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  35.  88
    Problems of Religious Luck: Assessing the Limits of Reasonable Religious Disagreement.Guy Axtell - 2018 - Lanham, MD, USA & London, UK: Lexington Books/Rowman & Littlefield.
    To speak of being religious lucky certainly sounds odd. But then, so does “My faith holds value in God’s plan, while yours does not.” This book argues that these two concerns — with the concept of religious luck and with asymmetric or sharply differential ascriptions of religious value — are inextricably connected. It argues that religious luck attributions can profitably be studied from a number of directions, not just theological, but also social scientific and philosophical. -/- There is a strong (...)
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  36. Religious Disagreement.Bryan Frances - 2015 - In Graham Oppy (ed.), Handbook of Contemporary Philosophy of Religion. Routledge.
    In this essay I try to motivate and formulate the main epistemological questions to ask about the phenomenon of religious disagreement. I will not spend much time going over proposed answers to those questions. I address the relevance of the recent literature on the epistemology of disagreement. I start with some fiction and then, hopefully, proceed with something that has at least a passing acquaintance with truth.
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  37. The Epistemology of Religious Diversity in Contemporary Philosophy of Religion.Amir Dastmalchian - 2013 - Philosophy Compass 8 (3):298-308.
    Religious diversity is a key topic in contemporary philosophy of religion. One way religious diversity has been of interest to philosophers is in the epistemological questions it gives rise to. In other words, religious diversity has been seen to pose a challenge for religious belief. In this study four approaches to dealing with this challenge are discussed. These approaches correspond to four well-known philosophers of religion, namely, Richard Swinburne, Alvin Plantinga, William Alston, and John Hick. The study is concluded by (...)
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  38. 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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  39. Hermeneutics of Religion.Domenic Marbaniang - 2012 - Journal of the Contemporary Christian 4 (3).
    To have a theory of religion before studying religion would make the study superfluous unless there is openness for change, openness for new horizons emerging. However, we need to understand that contextual meaningfulness is not the same as relativism. The search for a common framework presupposes the reality of and possibility of the same. Men can determine the rules of a particular language-game; but, they cannot create the laws of logic. So, while hermeneutics must pay attention to both content and (...)
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  40.  87
    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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  41. Blind Man's Bluff: Examining the Basic Belief Apologetic.Guy Axtell - 2006 - 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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  42.  95
    Religious Disagreement: Internal and External. [REVIEW]Dennis Potter - 2013 - International Journal for Philosophy of Religion 74 (1):21-31.
    Philosophers of religion have taken the assumption for granted that the various religious traditions of the world have incompatible beliefs. In this paper, I will argue that this assumption is more problematic than has been generally recognized. To make this argument, I will discuss the implications of internal religious disagreement, an aspect of this issue that has been too often ignored in the contemporary debate. I will also briefly examine some implications of my argument for how one might respond to (...)
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  43.  15
    Continuing the Conversation About Comparative Ethics.Abdulaziz Sachedina - 2015 - Journal of Religious Ethics 43 (3):543-556.
    This essay clarifies my stance on the distinctive facets of Christianity as a sole paradigm for a liberal interpretation of Islam in the area of human rights. It attempts to demonstrate the limits of applying a comparative ethics methodology without a firm grounding in historical studies that reveal the contextual aspects of the debate whether any religion, including Islam, is incapable of providing cultural legitimacy to the secular Universal Declaration of Human Rights among Muslim traditionalists. In the absence of the (...)
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  44.  11
    Frank Conversations.W. T. Dickens - 2006 - Journal of Religious Ethics 34 (3):397-420.
    I contend that Jews, Christians, and Muslims who seek peace should not be reluctant to acknowledge the existence of their sometimes profound disagreements, or to affirm the truth of their own beliefs and practices. Since this places me at odds with John Hick, I analyze his views, granting the strengths of his critical realism and arguing that his revisionist-pluralist theory of religion has significant limitations for interreligious dialogue. Since the veridical-pluralist alternative I propose facilitates rather than stifles disagreement, I examine (...)
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  45.  61
    Reformed Epistemology and the Problem of Religious Diversity.Ramona Hosu - 2013 - Journal for the Study of Religions and Ideologies 12 (34):266-274.
    Review of Joseph Kim, Reformed Epistemology and the Problem of Religious Diversity.
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  46.  13
    A Critique of Peter Byrne's Religious Pluralism.Robert T. Lehe - 2014 - Religious Studies 50 (4):505-520.
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  47. Рецепція Ісламу В Російській Православній Церкві В 1990 - 2010-Х Рр.Volodymyr Kochergin - 2014 - Схід 3 (129):86-91.
    У статті розглядаються основні підходи до сприйняття ісламу богословами, публіцистами та істеблішментом РПЦ у період із 1990-х до 2010-х років. Автор у своїй розвідці користується моделлю теології релігій, яка пропонує поділ на ексклюзивізм, інклюзивізм та плюралізм. У контексті оповіді про офіційну позицію РПЦ розглядаються промови та листи Патріархів Алексія ІІ та Кирила.
     
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  48.  10
    The Autonomy of Morals. Two Analytic Arguments.Adrian Paul Iliescu - 2010 - Journal for the Study of Religions and Ideologies 9 (26):3-17.
    The theist thesis that any true ethics must be a religious one is criticized from two different angles; it is shown that: (i) in order to avoid divine voluntarism, theism uses a supposition the acceptance of which makes arguments against autonomous ethics un- acceptable, for they inevitably beg the question; (ii) it assumes a kind of moral foun- dationalism which is, according to some Wittgensteinean arguments, utterly superfluous; the idea that any authoritative ethics needs the absolute authority of God can (...)
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  49.  22
    Moral Hard‐Wiring and Moral Enhancement.Ingmar Persson & Julian Savulescu - 2017 - Bioethics 31 (4):286-295.
    We have argued for an urgent need for moral bioenhancement; that human moral psychology is limited in its ability to address current existential threats due to the evolutionary function of morality to maximize cooperation in small groups. We address here Powell and Buchanan's novel objection that there is an ‘inclusivist anomaly’: humans have the capacity to care beyond in-groups. They propose that ‘exclusivist’ morality is sensitive to environmental cues that historically indicated out-group threat. When this is not present, we are (...)
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  50. On Political Legitimacy, Reasonableness, and Perfectionism.Thomas M. Besch - 2013 - Public Reason 5 (1):58-74.
    The paper advances a non-orthodox reading of political liberalism’s view of political legitimacy, the view of public political justification that comes with it, and the idea of the reasonable at the heart of these views. Political liberalism entails that full discursive standing should be accorded only to people who are reasonable in a substantive sense. As the paper argues, this renders political liberalism dogmatic and exclusivist at the level of arguments for or against normative theories of justice. Against that background, (...)
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