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  1.  31
    Experience of God an the Rationality of Theistic Belief.Jerome I. Gellman - 1997 - Cornell Up.
    Introduction i This work is a sustained argument for the rationality of belief in God based on the evidence that across various religions down through history people seem to have experienced God.1 If we conf1ne ourselves to rationality ...
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  2.  51
    A New Look at the Problem of Evil.Jerome I. Gellman - 1992 - Faith and Philosophy 9 (2):210-216.
  3.  62
    Mysticism and Religious Experience.Jerome I. Gellman - 2005 - In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press. pp. 138--167.
    This chapter discusses wide and narrow definitions of “mystical experience” and of “religious experience”; categories and attributes of mystical experience; perennialism vs. constructivism; on the possibility of experiencing God; epistemology: The doxastic practice approach and the argument from perception; criticisms of the doxastic practice approach and the argument from perception; religious diversity; naturalistic explanations; and mysticism, religious experience, and gender.
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  4.  56
    Epistemic Peer Conflict and Religious Belief: A Reply to Basinger.Jerome I. Gellman - 1998 - Faith and Philosophy 15 (2):229-235.
    David Basinger has defended his position on the epistemology of religious diversity against a critique I wrote of it in this journal. Basinger endorses the principle that in the face of pervasive epistemic peer conflict a person has a prima facie duty to try to adjudicate the conflict. He defends this position against my claim that religious belief can be non-culpably “rock bottom” and thus escape “Basinger’s Rule.” Here I show why Basinger’s defense against my critique is not satisfactory, and (...)
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  5.  35
    The Limits of Maximal Power.Jerome I. Gellman - 1989 - Philosophical Studies 55 (3):329 - 336.
  6.  45
    The Name of God.Jerome I. Gellman - 1995 - Noûs 29 (4):536-543.
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  7.  8
    Abraham! Abraham!: Kierkegaard and the Hasidim on the Binding of Isaac.Jerome I. Gellman - 2003 - Routledge.
    Abraham! Abraham! is an adventure in contemporary theology addressing the akedah (the binding or sacrifice of Isaac) inspired by Kierkegaard and by the Hasidim, especially Rabbi Nachman of Breslav and Rabbi Mordecai Joseph Leiner of Izbica. Gellman presents his version of Kierkegaard and compares and contrasts this with Hasidic thinkers. He then proceeds to employ Kierkegaardian and Hasidic themes to develop a contemporary reading of the story, and, in contrast, presents an understanding of the akedah from Sarah's point of view. (...)
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  8. In Defense of Petitionary Prayer.Jerome I. Gellman - 1997 - Midwest Studies in Philosophy 21 (1):83-97.
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  9.  31
    Naming, and Naming God.Jerome I. Gellman - 1993 - Religious Studies 29 (2):193 - 216.
    In what follows I wish to make a contribution to the clarification of the logic of the name . I will do so in two stages. In the first stage I will be investigating the meaning of names in general, and how names refer. In the second stage I will attempt to apply the findings of the first stage to the name , in light of the way that name functions in religious discourse.
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  10. Todd C. Moody, Does God Exist? Reviewed By.Jerome I. Gellman - 1997 - Philosophy in Review 17 (4):269-270.
     
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  11.  85
    Inductive Evidence for Other Minds.Jerome I. Gellman - 1974 - Philosophical Studies 25 (July):323-336.
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  12. Non-Existence, Modalities, and Anselm's Ontological Argument.Jerome I. Gellman - 1970 - Dissertation, Wayne State University
     
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  13. On arguing from God's possibility to his necessity.Jerome I. Gellman - 1979 - Logique Et Analyse 22 (88):525.
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  14. Re-Identifying God in Experience.Jerome I. Gellman - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 36:80-85.
    If an alleged experience of God can constitute evidence for God’s existence, then it must be possible for God to be a perceptual particular, that is, a substantive, enduring object of perception. Furthermore, if several such experiences are to be cumulative evidence for God’s existence, then it must be possible to reidentify God from experience to experience. I examine both a "conceptual" and an "epistemological" argument against these possibilities that is derived from the work of Richard Gale. I argue that (...)
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  15.  22
    The Fear, the Trembling, and the Fire: Kierkegaard and Hasidic Masters on the Binding of Isaac.Jerome I. Gellman - 1993 - Upa.
    This book is an investigation into authenticity, certainty, and self-hood as they arise in the story of the binding of Isaac. Gellman provides a new interpretation of Kierkegaard with select Hasidic commentary. Contents: INTRODUCTION: Background to the Book; Hasidism and Existentialism; Preview of the Chapters; THE FEAR AND THE TREMBLING: Kierkegaard's Fear and Trembling; The Problem of Hearing and the Problem of Choice; The 'Ethical' for Kierkegaard; The 'Voice of God' for Kierkegaard; The Resolution of the Problems; THE UNCERTAINTY: Mordecai (...)
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  16.  17
    Religious Language.Jerome I. Gellman - 1985 - Religious Studies 21 (2):159.
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  17.  34
    Suter on Russell on Meinong.Jerome I. Gellman - 1969 - Philosophy and Phenomenological Research 29 (3):441-445.
  18.  29
    Religion as Language.Jerome I. Gellman - 1985 - Religious Studies 21 (2):159 - 168.
  19.  18
    Naming, and Naming God: JEROME I. GELLMAN.Jerome I. Gellman - 1993 - Religious Studies 29 (2):193-216.
    In what follows I wish to make a contribution to the clarification of the logic of the name ‘God’. I will do so in two stages. In the first stage I will be investigating the meaning of names in general, and how names refer. In the second stage I will attempt to apply the findings of the first stage to the name ‘God’, in light of the way that name functions in religious discourse.
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  20.  27
    Maimonides' "Ravings".Jerome I. Gellman - 1991 - Review of Metaphysics 45 (2):309 - 328.
    MAIMONIDES the great systematizer of Jewish Law, left no systematic philosophy for later generations. His philosophical legacy consists mainly of his Guide of the Perplexed and a few lesser philosophical tracts. The Guide is notoriously informal and unsystematic, moving from topic to topic in a manner that appears at times to have no inner logic. The lesser tracts yield only fragments of a whole. In addition, for whatever reasons, Maimonides felt obliged to conceal at least some of his true philosophical (...)
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  21.  27
    Experiencing God's Infinity.Jerome I. Gellman - 1994 - American Philosophical Quarterly 31 (1):53 - 61.
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  22. Jeff Jordan and Daniel Howards-Snyder, Eds., Faith, Freedom, and Rationality, Philosophy of Religion Today Reviewed By.Jerome I. Gellman - 1996 - Philosophy in Review 16 (5):355-357.
     
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  23.  15
    Religious Language: JEROME I. GELLMAN.Jerome I. Gellman - 1985 - Religious Studies 21 (2):159-168.
    When are sentences A and B the same belief? Following Quine, observation sentences A and B are the same belief when they share the same stimulus–meaning, similar patterns of assent and dissent by subjects when the sentences are queried in the presence of the same non–linguistic stimuli. As for non–observation sentences we note a suggestion of Karl Schick: apply linguistic stimuli in the form of utterances of the language, and map the connections between sentences in the language in terms of (...)
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  24.  10
    Maimonides'.Jerome I. Gellman - 1991 - Review of Metaphysics 45 (2):309-328.
  25.  22
    Kierkegaard's Fear and Trembling.Jerome I. Gellman - 1990 - Man and World 23 (3):295-304.
  26.  33
    The Meta-Philosophy of Religious Language.Jerome I. Gellman - 1977 - Noûs 11 (2):151-161.
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  27. Timothy A. Robinson, Ed., God Reviewed By.Jerome I. Gellman - 1997 - Philosophy in Review 17 (3):208-209.
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