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  1. Invisible Beings. Adam Smith’s Lectures on Natural Religion.Sergio Cremaschi - 2018 - In Fonna Forman (ed.), The Adam SMith Review 10. Abingdon, UK: Routledge. pp. 230-253.
    I intend to dismantle a piece of historiographic mythology created by self-styled ‘Revisionists’ (Hill, Alvey, Oslington, etc.). According to the myth, Adam Smith endorsed several of the traditional proofs of God’s existence; he believed that the order existing in the world is a morally good order implemented by Divine Providence; he believed that evil in the world is part of an all-encompassing Divine Plan; and that the ‘invisible hand’ is the hand of the Christian God who leads the rich to (...)
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  2. The Importance of Religious Diversity for Religious Disagreement. Are the Perspectives of Believer and Philosopher so Different?Marek Pepliński - 2019 - PHILOSOPHY OF RELIGION: ANALYTIC RESEARCHES 3 (2):60-75.
    The fact of religious diversity is vital for the philosopher of religion but also, to some extent, for the believer of a given faith. It takes place in such a dimension in which the views of a given believer or the meaning of the practice of a given religion presupposes the truthfulness of specific claims concerning a given religion or the beliefs included in it. If now on the part of the philosopher of religion or the followers of another religion, (...)
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  3. An Inductive Risk Account of the Ethics of Belief.Guy Axtell - 2019 - Philosophy. The Journal of the Higher School of Economic 3 (3):146-171.
    From what norms does the ethics of belief derive its oughts, its attributions of virtues and vices, responsibilities and irresponsibilities, its permissioning and censuring? Since my inductive risk account is inspired by pragmatism, and this method understands epistemology as the theory of inquiry, the paper will try to explain what the aims and tasks are for an ethics of belief, or project of guidance, which best fits with this understanding of epistemology. More specifically, this chapter approaches the ethics of belief (...)
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  4. Whither New Atheism?Graham Oppy - 2017 - In Christopher R. Cotter, Philip Andrew Quadrio & Jonathan Tuckett (eds.), New Atheism: Critical Perspectives and Contemporary Debates. Dordrecht, Netherlands: pp. 15-31.
    In order to give a proper estimation of the place of the New Atheism in history, we shall need to have before us an overview of that history. So I shall begin with an appropriate sketch. Then I will try to give an account of the current global state of play, and to indicate some reasons why it seems reasonable to think that the worldview of the New Atheists is currently gaining ground, at least in certain quarters. After examining—and rejecting—some (...)
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  5. Ludic Role of Religious Rituals. The Use of Play for Religious Ceremony.Tudor Cosmin Ciocan - 2015 - Dialogo 2 (1):120-128.
    This paper was made as part of a wider research I made about rituals and their meaning and roles they are playing in the religious system of thinking. The way they are thought, displayed, precisely followed as instructed and believed, makes them a powerful social act that has been always provided by any religion, and also a tool for religion to make the human society what it is today. After I speak about what is a ritual and its religious content (...)
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  6. Il Trattato sulla predestinazione e prescienza divina rispetto ai futuri contingenti di Guglielmo di Ockham.Roberto Limonta & Riccardo Fedriga - 2020 - Roma RM, Italia: Città Nuova.
    Il Tractatus de praedestinatione et de praescientia Dei respectu futurorum contingentium, composto da Guglielmo di Ockham tra il 1321 e il 1324, costituisce uno snodo cruciale nelle discussioni medievali sul tema del fatalismo teologico e sulle questioni che vi sono implicate, come la conoscenza dei futuri contingenti e il compatibilismo tra prescienza divina e libero arbitrio. Raccogliendo e ripensando fonti di diversa provenienza, Roberto Grossatesta e Pietro Lombardo in primis, il Venerabilis inceptor sposta il problema sul piano epistemologico e linguistico, (...)
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  7. Religious Experience, Pragmatic Encroachment, and Justified Belief in God.Alex R. Gillham - 2020 - Open Theology 1 (6):296-305.
    The secondary literature on religious epistemology has focused extensively on whether religious experience can provide evidence for God’s existence. In this article, I suppose that religious experience can do this, but I consider whether it can provide adequate evidence for justified belief in God. I argue that it can. This requires a couple of moves. First, I consider the threshold problem for evidentialism and explain pragmatic encroachment (PE) as a solution to it. Second, I argue that religious experience can justify (...)
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  8. Evidence and Explanation in Cicero's On Divination.Frank Cabrera - 2020 - Studies in History and Philosophy of Science Part A 82:34-43.
    In this paper, I examine Cicero’s oft-neglected De Divinatione, a dialogue investigating the legitimacy of the practice of divination. First, I offer a novel analysis of the main arguments for divination given by Quintus, highlighting the fact that he employs two logically distinct argument forms. Next, I turn to the first of the main arguments against divination given by Marcus. Here I show, with the help of modern probabilistic tools, that Marcus’ skeptical response is far from the decisive, proto-naturalistic assault (...)
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  9. The Talmudist Enlightenment: Talmudic Judaism’s Confrontational Rational Theology.Menachem Fisch - 2020 - European Journal for Philosophy of Religion 12 (2):37-63.
    Robert Brandom's "The Pragmatist Enlightenment" describes the advent of American pragmatism as signaling a sea-change in our understanding of human reason away from the top-down Euclidian models of reasoning, warrant and knowledge inspired by the physical sciences, toward the far more bottom-up, narrative, inherently fallible and dialogical forms of reasoning of the life and human sciences. It is against this backdrop that Talmudic Judaism emerges not only as an early anticipation of the pragmatist enlightenment, but as going a substantial and (...)
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  10. Ist „göttliche Wahrheit“ ein Relikt aus den Zeiten der Metaphysik?Godehard Brüntrup - 2018 - Herder Korrespondenz 72 (6):44-46.
    Ist Religion schon anmaßend und totalitär, wenn sie behauptet, dass es eine göttliche Wahrheit gebe? Impliziert eine solche Behauptung notwendig bereits einen „metaphysischen Realismus“, der im post-metaphysischen Zeitalter unhaltbar ist? Der klassische Theismus lässt sich gar nicht denken ohne die Annahme, dass es eine göttliche Wahrheit gibt. Das Christentum lässt sich nicht denken ohne die Annahme, dass göttliche Wahrheiten nach menschlichem Maß geoffenbart wurden .
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  11. Panpsychismus und Handeln Gottes.Godehard Brüntrup - 2017 - In Georg/ Jaskolla Gasser (ed.), Handbuch für analytische Theologie. Münster, Deutschland: pp. 917-947.
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  12. Quantum Psychoid Freewill ? Excerpt By.Donato Santarcangelo - 2014 - Milano MI, Italia: By: T. Cantalupi, D. Santarcangelo, Psiche e Realtà - Tecniche Nuove.
    What we've considered so far about the epistemology of human sciences comes up again as to the concept of "destiny''and human free will: who "must" tell us if we are destined or not? Either Neuroscientists or sociologists? Either Philosophers or biochemists? Has psychology anything to say? Do we need a pool to gather them all? Many other questions come up: what determines us and how much? ls there any sense in talking about destiny? We are a complex system and our (...)
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  13. Unamuno and James on Religious Faith.Alberto Oya - 2020 - Teorema: International Journal of Philosophy 39 (1):85-104.
    The aim of this paper is to argue against the received view among Unamuno scholars that Miguel de Unamuno was defending a sort of pragmatic argument for religious faith and that his notion of religious faith as “querer creer” (“wanting to believe”) is to be identified with William James’s “the will to believe”. As I will show in this paper, one of the aspects that makes Unamuno’s reasoning philosophically relevant is his ability to formulate a non-pragmatist defense of religious faith (...)
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  14. Does the Soul's Sleep Generate the Reason? The Symbol's Compensatory Aspect at Quantum-Psychoid Matrix with Regard to the Reason's Unilateralism. Excerpt By.Donato Santarcangelo - 2014 - Milano MI, Italia: By: T. Cantalupi, D. Santarcangelo, Psiche e Realtà - Tecniche Nuove.
    A Symbol doesn't explain, says Jung. In fact it is beyond the dichotomy of the binary logic, that wants the limiting and restrictive diktat of the tertium non datur to be perpetuated so as to be obliged to choose between two possibilities being anyway on the same nomological axis.
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  15. Il concetto di autenticità in C.G. Jung e sue correlazioni col pensiero di M. Heidegger e le concezioni panpsichiste.Donato Santarcangelo - 2019 - L'ombra 11.
    In this pages the author suggests a spiritual interpretation of Jungian epistemology as a way towards authenticity. He also argues that Martin Heidegger's philosophy and panpsychism can confirm the possibility offered by Jung - with his alchemical - archetypical description of human nature - to achieve a deeper and more authentic awareness of our existence.
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  16. Skeptical Theism Unscathed: Why Skeptical Objections to Skeptical Theism Fail.Perry Hendricks - 2020 - Pacific Philosophical Quarterly 101 (1):43-73.
    Arguments from evil purport to show that some fact about evil makes it (at least) probable that God does not exist. Skeptical theism is held to undermine many versions of the argument from evil: it is thought to undermine a crucial inference that such arguments often rely on. Skeptical objections to skeptical theism claim that it (skeptical theism) entails an excessive amount of skepticism, and therefore should be rejected. In this article, I show that skeptical objections to skeptical theism have (...)
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  17. Зеркало Клио: Метафизическое Постижение Истории.Алексей Владиславович Халапсис - 2017 - Днипро, Днепропетровская область, Украина, 49000:
    В монографии представлены несколько смысловых блоков, связанных с восприятием и интерпретацией человеком исторического бытия. Ранние греческие мыслители пытались получить доступ к исходникам (началам) бытия, и эти интенции легли в основу научного знания, а также привели к появлению метафизики. В классической (и в неклассической) метафизике за основу была принята догма Пифагора и Платона о неизменности подлинной реальности, из чего следовало отрицание бытийного характера времени. Автор монографии отказывается от этой догмы и предлагает стратегию обновления метафизики и перехода ее к новому — постнеклассическому (...)
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  18. Iovem Imperium, or Sacred Aspects of Roman “Globalization”.Alex V. Halapsis - 2014 - Scientific Cognition: Methodology and Technology 33 (2):173-178.
    The article deals with the question of the “globalization” project of the Roman civilization. Author asserts that the Romans had a specific “globalization” project. The construct “Iovem imperium” can explain the phenomenon of the Roman self-government and “sacred claim” of Roman community to domination in other lands. Pax Romana was conceived as an expression of Roman power (imperium), the boundaries of the Roman Republic were perceived as the border of the civilized world. Augustus was a brilliant manager, who could implement (...)
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  19. On the Nature of the Gods, or “Epistemological Polytheism” as History Comprehension Method.Alex V. Halapsis - 2015 - The European Philosophical and Historical Discourse 1 (1):53-59.
    The article is devoted to the issue of history comprehension of the ancient societies in the context of their religious identity. Religion is one of the fundamental elements of civilization idea (“ontological project”); it constructs “universe” that is distinguished by the “laws of nature”, specific only for it. To make “communication” with ancient people maximally authentic, the researcher should not only recognize their right to look at the “world” in its own way, but also accept its “laws”, that means – (...)
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  20. Book Review: Guy Axtell: Problems of Religious Luck. Assessing the Limits of Reasonable Religious Disagreement. Lanham: Lexington Books 2019. [REVIEW]Robert Vinten - 2019 - Wittgenstein Studien 11:319-330.
    Guy Axtell's new book, as the title suggests, is an attempt to assess the limits of reasonable religious disagreement. In trying to delineate those limits Axtell thinks that it is useful to employ the notions of luck and risk in examining how reasonable a particular religious (or atheistic) stance is. A central concern of the book is with religious groups which exclude others in some way and which ascribe traits to those other groups that are very unlike the traits the (...)
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  21. Reseña de la ‘Religión Explicada--los orígenes evolutivos del pensamiento religioso’(Religion Explained—the evolutionary origins of religious thought) por Pascal Boyer (2002) (revisión revisada 2019).Michael Richard Starks - 2019 - In Delirios Utópicos Suicidas en el Siglo 21 La filosofía, la naturaleza humana y el colapso de la civilización Artículos y reseñas 2006-2019 4a Edición. Las Vegas, NV , USA: Reality Press. pp. 300-312.
    Puede obtener un resumen rápido de este libro en p 135 o 326. Si no estás a la velocidad de la psicología evolutiva, primero debe leer uno de los numerosos textos recientes con este término en el título. Uno de los mejores es "el manual de la psicología evolutiva" 2Nd Ed por Buss. Hasta hace unos 15 años, las explicaciones del comportamiento no han sido realmente explicaciones de los procesos mentales, sino descripciones vagas y en gran medida inútiles de lo (...)
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  22. Handbook of the First World Congress on Logic and Religion.Ricardo Sousa Silvestre & Jean-Yves Beziau (eds.) - 2015 - Campina Grande, PB, Brasil: EDUFCG.
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  23. Logic and the Concept of God.Stanisław Krajewski & Ricardo Sousa Silvestre - 2019 - Journal of Applied Logics 6 (6):999-1005.
    Several important philosophical questions might be posed about God. The most common one, perhaps, is: Does God exist? This is an ontological question. A traditional way to deal with it is through argumentation. Arguments for and against the existence of God have been proposed and subjected to logical analysis in different periods of the history of philosophy. One of the most famous arguments in the history of philosophy, the ontological argument, first proposed by Anselm in his seminal work, the Proslogion, (...)
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  24. We Are Not in the Dark: Refuting Popular Arguments Against Skeptical Theism.Perry Hendricks - forthcoming - American Philosophical Quarterly.
    Critics of skeptical theism often claim that if it (skeptical theism) is true, then we are in the dark about whether (or for all we know) there is a morally justifying for God to radically deceive us. From here, it is argued that radical skepticism follows: if we are truly in the dark about whether there is a morally justifying reason for God to radically deceive us, then we cannot know anything. In this article, I show that skeptical theism does (...)
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  25. A Note on Eternity.Ciro De Florio & Aldo Frigerio - 2017 - Topoi 36 (4):685-692.
    The timeless solution to the problem of divine foreknowledge and human freedom has many advantages. Still, the relationship between a timeless God and temporal beings is problematic in a number of ways. In this paper, we focus on the specific problems the timeless view has to deal with when certain assumptions on the metaphysics of time are taken on board. It is shown that on static conception of time God’s omniscience is easily accounted for, but human freedom is threatened, while (...)
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  26. The Nature of Skeptical Theism: Answering Answering Nonstandard Objections to Skeptical Theism.Perry Hendricks - 2019 - Philosophia Christi 21 (1):103-117.
    Skeptical theism is a popular response to arguments from evil. Recently, Matthew A. Benton, John Hawthorne, and Yoaav Isaacs have argued that the theses that ground skeptical theism are either false or limited in scope. In this article, I show that their objections rest on dubious assumptions about the nature of skeptical theism. Along the way, I develop and clarify the ambiguous parts of skeptical theism. The upshot of this is that—once the nature of skeptical theism is made clearer—it is (...)
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  27. Moral Imaginative Resistance to Heaven: Why the Problem of Evil is So Intractable.Chris Kramer - 2018 - de Ethica: Journal of Philosophical, Theological and Applied Ethics 1 (5):51-67.
    The majority of philosophers of religion, at least since Plantinga’s reply to Mackie’s logical problem of evil, agree that it is logically possible for an omnibenevolent, omniscient, and omnipotent God to exist who permits some of the evils we see in the actual world. This is conceivable essentially because of the possible world known as heaven. That is, heaven is an imaginable world in a similar way that logically possible scenarios in any fiction are imaginable. However, like some of the (...)
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  28. Religious Pluralism and Interreligious Dialogue.Manas Kumar Sahu - 2019 - IOSR 24 (7):57-62.
    Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of humanity (...)
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  29. Personalistic Theism, Divine Embodiment, and a Problem of Evil.Chad Meister - 2019 - European Journal for Philosophy of Religion 11 (2):119-139.
    One version of the problem of evil concludes that personalistic forms of theism should be rejected since the acts that one would expect a God with person-like qualities to perform, notably acts that would prevent egregious evils, do not occur. Given the evils that exist in the world, it is argued, if God exists as a person or like a person, God’s record of action is akin to that of a negligent parent. One way of responding to this “argument from (...)
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  30. Toward an Analytic Theology of Liberation.Sameer Yadav - forthcoming - In Michelle Panchuk & Michael C. Rea (eds.), Marginalized Identities, Peripheral Theologies: Expanding Conversations in Analytic Theology. New York, NY, USA:
    The open secret of analytic philosophy of religion since its 20th century revival has been that it is for the most part a revival of philosophical theology, and particularly Christian philosophical theology. More recently, Christian analytic philosophers and theologians sympathetic to them have transformed this open secret into a research program by explicitly thematizing the use of analytic philosophical tools for the particular work of Christian theology. Dubbing this work as “analytic theology” (AT) Oliver Crisp and Michael Rea have succeeded (...)
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  31. La influencia de Locke en el deísmo y su repercusión en Berkeley / Locke's Influence in Deism and its Impact on Berkeley.Alberto Luis López - 2016 - In Luis Antonio Velasco Guzmán (ed.), Las bases de la modernidad: John Locke. Ciudad de México, CDMX, México: Universidad Nacional Autónoma de México. pp. 21-44.
    El filósofo inglés John Locke es más conocido por su Ensayo sobre el entendimiento humano y por sus escritos sobre la tole-rancia, esto es, por su aportación epistemológica, psicológica y política, que por su profundo interés en la religión cristia-na; empero, como muchos de sus contemporáneos Locke tuvo especial interés en el estudio de la religión. Justamente en este artículo hago una primera aproximación a esta cues-tión, es decir, al interés lockeano por la religión que plasmó rotundamente en su obra (...)
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  32. On Plantinga on Belief in Naturalism.Troy Cross - manuscript
    An extended critical investigation of Plantinga's evolutionary argument against naturalism (EAAN). -/- I wrote this a couple of years ago as a way of thinking through the argument, but now lack the ambition to revise it into a paper. (It's too long to be a paper, too short and too narrowly focused on one person's argument to be a book.) Rather than let it age in private, I'm sharing it publicly for anyone interested in Plantinga's argument.
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  33. Theological Themes in Ricardo’s Papers and Correspondence.Sergio Volodia Marcello Cremaschi - 2017 - European Journal of the History of Economic Thought 24 (4):784-808.
    I review evidence from published and unpublished sources on Ricardo’s theological ideas. The main focuses of interest are the existence of a natural morality independent of religious confessions, morality as the essence of religion, useless of theological speculation, justification of toleration for everybody, including atheists, and the miscarriage of any attempt at a philosophical theodicy. The paper explores also the connection between Ricardo’s interest for theodicy and his views on the scope and method of political economy and suggests that his (...)
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  34. Are Design Beliefs Safe?Hans Van Eyghen - 2019 - Studia Humana 8 (1):75-83.
    Recently, Del Ratzsch proposed a new version of the design argument. He argues that belief in a designer is often formed non-inferentially, much like perceptual beliefs, rather than formed by explicit reasoning. Ratzsch traces his argument back to Thomas Reid who argues that beliefs formed in this way are also justified. In this paper, I investigate whether design beliefs that are formed in this way can be regarded as knowledge. For this purpose, I look closer to recent scientific study of (...)
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  35. Wartość kognitywna religijnego użycia języka we wczesnej analitycznej filozofii religii / Cognitive meaning of religious language in early analytical philosophy of religion 2016.Marek Pepliński - 2016 - In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny. Kraków, Polska: pp. 519-25.
    Short paper about debate on cognitive meaning of religious use of language in early analytic philosophy of religion. Published in Companion to Philosophy of Religion, edited by Janusz Salamon, Cracow: WAM, 2016.
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  36. Science and Irrationalism or the Generalized Complementarity Principle of Bohr.Alexander Klimets - 2004 - Physics of Consciousness and Life, Cosmology and Astrophysics (Kiev) 4 (2):49-63.
    The article formulates and substantiates the philosophical epistemological principle, which generalizes the principle of complementarity of Bohr to all phenomena of reality. The general complementarity principle is formulated as follows: the rational side of reality and its cognition and its associated irrational side of reality and its cognition are complementary to each other. The general principle of complementarity allows one to search for phenomena of duality in various fields, grouping them according to rational and irrational signs.
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  37. Nauka kontra religia. Aspekty epistemologiczne.Szymon Paweł Dziczek - 2016 - Szkice Humanistyczne. Kwartalnik Naukowy Olsztyńskiej Szkoły Wyższej Im. Józefa Rusieckiego 40:7-18.
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  38. The Epistemic Significance of Religious Disagreements: Cases of Unconfirmed Superiority Disagreements.Frederick Choo - forthcoming - Topoi:1-9.
    Religious disagreements are widespread. Some philosophers have argued that religious disagreements call for religious skepticism, or a revision of one’s religious beliefs. In order to figure out the epistemic significance of religious disagreements, two questions need to be answered. First, what kind of disagreements are religious disagreements? Second, how should one respond to such disagreements? In this paper, I argue that many religious disagreements are cases of unconfirmed superiority disagreements, where parties have good reason to think they are not epistemic (...)
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  39. Iranian Muslim Reformists and Contemporary Ethics; Revival of “Utilitarianism".Hossein Dabbagh - 2017 - Insan and Toplum: The Journal of Humanity and Society 8 (2):19-32.
    This paper raises a moral issue for contemporary post-revolutionary Muslim intellectuals in Iran. According to traditional Islamic teachings, ethics enables people to transcend from this mundane world and offers guidance on ways to improve virtues. Most contemporary Iranian Muslim intellectuals have attempted to pave the way for accomplishing this goal. After clarifying the ways in which Iranian Muslim intellectuals have faith in virtue ethics as a best possible moral normative theory, we claim that virtue ethics fails to support some of (...)
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  40. Analityczna filozofia religii i teologia filozoficzna / Analytic Philosophy of Religion and Philosophical Theology.Marek Pepliński - 2016 - In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny. Kraków: WAM. pp. 437-458.
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  41. Infinite Paths to Infinite Reality: Sri Ramakrishna and Cross-Cultural Philosophy of Religion.Ayon Maharaj - 2018 - New York, NY, USA: Oxford University Press.
    This book examines the philosophy of the nineteenth-century Indian mystic Sri Ramakrishna and brings him into dialogue with Western philosophers of religion, primarily in the recent analytic tradition. Sri Ramakrishna’s expansive conception of God as the impersonal-personal Infinite Reality, Maharaj argues, opens up an entirely new paradigm for addressing central topics in the philosophy of religion, including divine infinitude, religious diversity, the nature and epistemology of mystical experience, and the problem of evil.
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  42. Beauty, Virtue, and Religious Exemplars.Ian James Kidd - 2017 - Religious Studies 53 (2):171-181.
    This paper explores the beauty of religious exemplars Ð those special persons whose conduct and comportment marks their life out as one that exemplifies a religious life. Such exemplars are consistently described as beautiful, but it is not clear how or why. I suggest that we can make sense of the aesthetically aspect of religious exemplarity by adopting a Ôvirtue-centricÕ theory of beauty that understands the beautiful in terms of the expression or manifestation of virtues. Religious exemplars are those who (...)
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  43. Generic Theistic Reliabilism.Francis Jonbäck - 2013 - European Journal for Philosophy of Religion 5 (3):139--148.
    In this paper, I present the recently much discussed Value Challenge for Theories of Knowledge and formulate Generic Theistic reliabilism as a theory, which can answer this challenge, with respect to Theism and the proposition ”God exists’.
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  44. NEUROTEOLOGÍA ¿ES HOY LA NUEVA TEOLOGÍA NATURAL? / Is Neurotheology Now the New Natural Theology?Miguel Acosta - 2015 - Naturaleza y Libertad. Revista de Estudios Interdisciplinares 5:11-51.
    La Neuroteología surge como una nueva forma de explicar las relaciones entre el ser humano y Dios, las religiones y la espiritualidad en general a partir de la neurología (estudio del sistema nervioso, especialmente del encéfalo). Pero en algunos casos pretende incluso demostrar la existencia o no existencia de Dios. En este trabajo deseo exponer de qué manera algunas formas de Neuroteología manifiestan un rasgo sintomático de la cultura actual donde la ciencia actúa como un saber omnímodo que aspira explicar (...)
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  45. Humans on Mars and Beyond.H. B. Paksoy - 2012 - Charleston: Create Space.
    The purpose of this collection is not to discuss the technologies required for the round trip. Nor is it to discuss the ‘inevitability’ of human quest to explore. Instead, the focus is on politically ‘what will happen’ when the humans reach Mars.
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  46. All Praise the Fonz.David Kyle Johnson - 2007 - The Philosophers' Magazine 39:83-86.
    This exploration of the Family Guy character Francis Griffin (Peter's father) reveals the pitfalls of his evangelical mindset, and the epistemic shortcomings of evangelical epistemology. Scripture, Historical Tradition, and religious Experience (SHiTE) can't justify religious belief.
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  47. Religion in the Modern World: A Critique of Organised Religion.Vargha Bolodo-Taefi - manuscript
    The problem with organised religion is not that it is organised; the problem is that it is not organised enough. The Baha’i Faith – a young, independent, global faith – has reconceptualised religion. It offers an alternative to organised religion: "organic faith.".
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  48. An fMRI Study Measuring Analgesia Enhanced by Religion as a Belief System.Katja Wiech, Miguel Farias, Guy Kahane, Nicholas Shackel, Wiebke Tiede & Irene Tracey - unknown
    Although religious belief is often claimed to help with physical ailments including pain, it is unclear what psychological and neural mechanisms underlie the influence of religious belief on pain. By analogy to other top-down processes of pain modulation we hypothesized that religious belief helps believers reinterpret the emotional significance of pain, leading to emotional detachment from it. Recent findings on emotion regulation support a role for the right ventrolateral prefrontal cortex, a region also important for driving top-down pain inhibitory circuits. (...)
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  49. A Copernican Revolution in Science and Religion Towards a Third Millennium Spirituality:The Entangled State of God and Humanity.Peter B. Todd - forthcoming - Symposium Conference Paper, C. G. Jung Society of Melbourne, May 21, 2016.
    As the title, The Entangled State of God and Humanity suggests, this lecture dispenses with the pre-Copernican, patriarchal, anthropomorphic image of God while presenting a case for a third millennium theology illuminated by insights from archetypal depth psychology, quantum physics, neuroscience and evolutionary biology. It attempts to smash the conceptual barriers between science and religion and in so doing, it may contribute to a Copernican revolution which reconciles both perspectives which have been apparently irreconcilable opposites since the sixteenth century. The (...)
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  50. A Moral Reason to Be a Mere Theist: Improving the Practical Argument.Xiaofei Liu - 2016 - International Journal for Philosophy of Religion 79 (2):113-132.
    This paper is an attempt to improve the practical argument for beliefs in God. Some theists, most famously Kant and William James, called our attention to a particular set of beliefs, the Jamesian-type beliefs, which are justified by virtue of their practical significance, and these theists tried to justify theistic beliefs on the exact same ground. I argue, contra the Jamesian tradition, that theistic beliefs are different from the Jamesian-type beliefs and thus cannot be justified on the same ground. I (...)
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