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  1. A Secular Age.Charles Taylor - 2007 - Harvard University Press.
    The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.
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  • Two Conceptions of Power.Bernard Loomer - 1976 - Process Studies 6 (1):5-32.
    Two conceptions of power are defined, analyzed, compared and evaluated. unilateral power is the capacity to influence another, to control or manipulate the human or natural environment, in order to realize one's purpose. this is the conception of power that has dominated western thought and practice from the beginning. science is the hand-maid of this kind of power. relational power, which involves the capacity both to influence and to be influenced, is the ability to sustain an internal relation. the practice (...)
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  • Aesthetic Value and Relational Power.C. Robert Mesle - 1983 - Process Studies 13 (1):59-70.
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  • The Ambiguous Heritage and Perpetual Promise of Liberal Theology1.Wesley J. Wildman - 2011 - American Journal of Theology and Philosophy 32 (1):43 - 61.
    The journey of liberal theology in the last couple of centuries is akin to the person who enters a mirror maze with high hopes of finding a graceful and quick way through. Beginning with a clear plan about how to navigate the maze, he winds up confused, disoriented, surrounded by useless self-images. He unwittingly passes through the same places over and over again, never gaining a relevant perspective for guiding decisions about where to go next. For some of these lost (...)
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  • Religious Imagination in a Late Secular Age: Extending Liberal Traditions in the Twenty-first Century.Linell E. Cady - 2011 - American Journal of Theology and Philosophy 32 (1):23 - 42.
    These are not easy times for extending liberal religious traditions. I am struck by how much has changed in the past two decades, how differently I now imagine the challenges and possibilities of constructive religious thought. What's happened? What are the salient features of our current moment, and the constraints and opportunities for religious reflection that it affords? These are, of course, large and complex questions. But my charge to reflect upon future directions in liberal religious thought must inevitably begin (...)
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