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  1. Ineffability.John Hick - 2000 - Religious Studies 36 (1):35-46.
    Within each of the major world religions a distinction is drawn between the ultimate ineffable Godhead or Absolute and the immediate object of worship or focus of religious meditation. I examine the notion of ineffability, or transcategoriality, in the influential Christian mystic Pseudo-Dionysius, who reconciles the divine ineffability with the authority of the Bible by holding that the biblical language is metaphorical, its function being to draw us towards the Godhead. If we extend this principle to other faiths we have (...)
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  • Spin Control.Alex Byrne - 1996 - In Enrique Villanueva (ed.), Perception. Ridgeview. pp. 261--74.
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  • Mysticism and Philosophy.Richard M. Gale - 1960 - Journal of Philosophy 57 (14):471-481.
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  • Does God Have a Nature?William E. Mann - 1982 - Philosophy and Phenomenological Research 42 (4):625-630.
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  • Perception and Conceptual Content.Alex Byrne - 2005 - In Ernest Sosa & Matthias Steup (eds.), Contemporary Debates in Epistemology. Blackwell. pp. 231--250.
    Perceptual experiences justify beliefs—that much seems obvious. As Brewer puts it, “sense experiential states provide reasons for empirical beliefs” (this volume, xx). In Mind and World McDowell argues that we can get from this apparent platitude to the controversial claim that perceptual experiences have conceptual content: [W]e can coherently credit experiences with rational relations to judgement and belief, but only if we take it that spontaneity is already implicated in receptivity; that is, only if we take it that experiences have (...)
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  • Ineffability.William P. Alston - 1956 - Philosophical Review 65 (4):506-522.
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  • Mysticism and Philosophy.W. E. Kennick - 1962 - Philosophical Review 71 (3):387.
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  • The Varieties of Religious Experience.William James - 1903 - Philosophical Review 12 (1):62-67.
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  • Mysticism.Jerome Gellman - 2008 - Stanford Encyclopedia of Philosophy.
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