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Journal articles on the topic 'Religion; Philosophy of Religion; Philosophy'

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Published: 4 June 2021

Last updated: 3 February 2022

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1

Strenski, Ivan. "Philosophy of (Lived) Religion." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 5–11. http://dx.doi.org/10.1177/0008429811430052.

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The cohabitation of philosophy with the study of religion has such a long history that we have not been motivated to consider the terms of that relationship. This paper proposes that this relationship needs to be examined radically. That is to say it proposes to query the nature, or possible natures, of the relationship of philosophy to the study of religion by posing such questions as the following: What kind of philosophy belongs in the study of religion? Constructive? Critical? Does philosophy have an independent role in the study of religion or does it, rather, best play the role of ‘handmaiden’? To the extent that philosophy plays an integral part in the study of religion, how should philosophy reflect the global and cross-cultural nature of the study of religion? To what extent does a philosophy that is integral to the study of religion need to change in order to reflect the philosophical agendas integral to other religions than Christianity? La cohabitation de la philosophie avec l’étude de la religion a une si longue histoire que nous ne nous sommes pas penchés sur les termes de cette relation. Cet article montre le besoin d’un examen radical de cette relation. C’est-à-dire qu’il propose d’interroger la nature, ou les natures possibles, de la relation que la philosophie entretient avec l’étude de la religion à partir de plusieurs questions: Quels types de philosophie font partie de l’étude de la religion? Constructive? Critique? La philosophie a-t-elle un rôle indépendant dans l’étude de la religion ou est-elle plutôt dans le rôle de « servir » ? Dans la mesure où la philosophie est une partie intégrante de l’étude de la religion, comment la philosophie devrait-elle refléter la nature mondiale et culturellement croisée de l’étude de la religion ? Dans quelle mesure, une philosophie faisant partie intégrante de l’étude de la religion doit-elle être transformée de façon à rendre compte des programmes des religions autres que la Chrétienté?

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2

Rennie, Bryan. "The History (and Philosophy) of Religions." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 24–32. http://dx.doi.org/10.1177/0008429811430055.

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In a paper given at a Roundtable at the American Academy of Religion (AAR) National Annual Conference in Montreal in November of 2009, jointly organized by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the AAR, I argued for the ineluctably philosophical nature of what is most commonly called ‘method and theory in the study of religion.’ That paper ( Rennie, 2010 ) also argues that what is conventionally referred to as ‘philosophy of religion’ does not, strictly speaking, warrant that name since it is in fact a form of theology that utilizes philosophical methodologies to consider principally, if not exclusively, Christian concerns. I also argued that a philosophy of religion(s) constituted along the lines of the philosophy of science would be a potential improvement in both ‘philosophy of religion’ and ‘method and theory in the study of religion.’ In this paper I would like to consider—with the help of a closer look at contemporary philosophy of science—precisely what a reconstituted history (and philosophy) of religions might look like, how it might differ from current scholarship, and what it might achieve. Dans une communication donnée lors d’une table ronde à l’American Academy of Religion (AAR) National Annual Conference à Montréal en novembre 2009, organisée conjointement par le North American Association for the Study of Religion et le groupe de Critical Theory and Discourses in Religion de l’AAR, j’avais argué la nature inéluctablement philosophique de ce qui est couramment appelé « Method and Theory in the Study of Religion ». Cet article ( Rennie, 2010 ) soutient également la thèse que ce qu’on appelle couramment « Philosophie de la religion » ne correspond pas stricto sensu à ce qu’une telle dénomination recouvre puisqu’il s’agit en fait d’une forme de théologie recourant à des méthodes philosophiques pour envisager des préoccupations principalement, sinon exclusivement, chrétiennes. Je soutiens aussi qu’une philosophie des religions constituée à partir des lignes de force de la philosophie des sciences pourrait apporter une amélioration potentielle de la philosophie de la religion, de la méthode et de la théorie dans l’étude des religions. Dans cet article, j’aimerais examiner précisément —par le biais des apports de la philosophie des sciences contemporaine— ce à quoi l’histoire (et la philosophie) des religions pourrait ressembler, les termes dans lesquels elle se distinguerait des approches actuelles et ce à quoi nous pourrions ainsi aspirer.

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3

Schilbrack, Kevin. "New Directions for Philosophy of Religion: Four Proposals." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 46–56. http://dx.doi.org/10.1177/0008429811430058.

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This set of papers explores the topic of “Possible Futures for Philosophy of Religion.” Though the field of philosophy of religion today has grown relatively narrow, these four papers seek to stretch it back out and all four are (as befitting our topic) forward-looking. Although the papers cover several different issues, I am going to shoehorn them into that pre-conceived category—the future of philosophy of religion—and then focus on the parts of the papers central to that category and ignore the other parts that don’t fit that template. This will not do justice to the complexity of the reality I am describing, but this procrustean practice is not unusual in philosophy of religion. Cette palette d’articles explore la thématique des ‘futurs possibles pour la philosophie des religions’. Bien que le champ de la philosophie des religions se soit aujourd’hui relativement rétréci, ces quatre articles tentent de l’élargir à nouveau et tous les quatre sont (au bénéfice de la thématique) tournés vers son devenir. Bien qu’ils couvrent des aspects différents de cette thématique, je vais les faire entrer dans cette catégorie préconçue —le futur de la philosophie des religions— et me focaliserai sur les parties des textes qui sont essentielles à cette catégorie pour en ignorer celles qui n’entrent pas dans ce cadre précis. Une telle approche ne saurait rendre compte de la complexité de la réalité que je décris, mais cette pratique de Procuste n’est point inhabituelle en philosophie des religions.

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4

Bello, Joathas Soares. "Philosophy of religion and religation." Synesis 5, no. 2 (2013): 85–99. http://dx.doi.org/10.14195/1984-6754_5-2_6.

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5

Neville, Robert Cummings. "Religions, philosophies, and philosophy of religion." International Journal for Philosophy of Religion 38, no. 1-3 (December 1995): 165–81. http://dx.doi.org/10.1007/bf01322955.

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6

Allen, Diogenes. "IS Philosophy of Religion Enough?" Theology Today 44, no. 3 (October 1987): 311–18. http://dx.doi.org/10.1177/004057368704400303.

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“The adaptation and extension of the philosophy of religion required for teaching in theological seminaries would not only give it greater value to theological students. It could also lead to significant improvement of contemporary philosophy of religion itself, by showing the value of philosophical reflection on actual religions.”

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7

Bernasconi, Robert. "Religious Philosophy: Hegel's Occasional Perplexity in the Face of the Distinction Between Philosophy and Religion." Hegel Bulletin 23, no. 1-2 (January 2002): 1–15. http://dx.doi.org/10.1017/s0263523200007862.

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Hegel is widely recognized as the preeminent philosopher of the history of philosophy. His Lectures on the History of Philosophy are designed in large measure to answer questions about philosophy's apparent futility by reformulating the presentation of the seemingly pointless succession of forms of philosophy so as to show its organic development (Hegel, 1994, 24). To reveal the proper shape of the history of philosophy, what is extraneous to it had to be omitted. Much that had previously been regarded as philosophy was now to be treated under the heading of religion. The distinction between philosophy and religion, the decision as to what was philosophy and what was religion, took on an importance it had previously lacked. Although subsequent historians of philosophy did not always share Hegel's concern to show the organic development of the history of philosophy, his decisions about what was to be included and what excluded from philosophy proved particularly important in respect of the question of the place subsequently given to Indian philosophy. For this reason Hegel deservedly holds a central place in current discussions about the philosophical canon.

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8

Kazin, Aleksandar. "Russian religion and Russian philosophy." Zbornik Matice srpske za drustvene nauke, no. 152 (2015): 409–28. http://dx.doi.org/10.2298/zmsdn1552409k.

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In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn?t have existed in the European state of mind because it?s essentially a philosophic interpretation of religious faith. According to the author?s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn?t left the Christian spiritual field and has kept a theocentric (classical) type of thinking till the present day. The stand-point of the believing mind which rejects transcendental, as well as any other self foundation of the European philosophy. From the beginning until the present day, Russian philosophy has been opposed to the Descartes-Kant?s way of thinking. Western modern philosophy killed God intellectualy, and postmodern killed the Man as well, moving its philosophy into an empty space of ?transindividual constructions?. Ivan Kirejevski founded an ontological-gbnoseological model of Russian secular Christian philosophy in the middle of the 19th century, and from that, later, other branches of Russian philosophy developed: ontological-cultural (Danilevski, Leontjev), ontological-anthropological (Solovjov, Berdjajev, Ern). Briefly, Russian philosophy is what Russian national culture, based on Orthodox Christian views, can say about the World and the Man using the conceptual language.

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9

Hösle, Vittorio. "Religion, Theology, Philosophy." Philotheos 3 (2003): 3–13. http://dx.doi.org/10.5840/philotheos200331.

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10

Bleickert, Günter. "Philosophy of Religion." Philosophy and History 19, no. 1 (1986): 32–35. http://dx.doi.org/10.5840/philhist198619119.

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11

Obitts, Stanley. "Philosophy of Religion." Faith and Philosophy 4, no. 2 (1987): 224–25. http://dx.doi.org/10.5840/faithphil19874221.

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12

Scheler, Max, and Petro Gusak. "Religion and philosophy." Ukrainian Religious Studies, no. 80 (December 13, 2016): 100–107. http://dx.doi.org/10.32420/2016.80.728.

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The views of the philosophers and theologians diverge and disagree on the issues whether or not the objects of religious faith: the existence and essence of God, the immortality of the soul and similar content, as well as the extent to which the belief and assertion of the existence of those objects can be objects of philosophical knowledge. It can be stated that, in contrast to the teachings that reigned in minds from the XIII and the end of the XVIII century, the 19th century gave birth to an almost immense number of "positions" to the above-mentioned issues, which did not go beyond the scope of their adoption in narrower circles of scientific schools. These "positions" to this day are mutually fighting, without the prospect of winning any of them.

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13

Mouw, Richard J. "Philosophy of Religion." Philosophical Books 45, no. 3 (July 2004): 271–74. http://dx.doi.org/10.1111/j.1468-0149.2004.00353.x.

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14

Henriksen, Jan-Olav. "Philosophy of religion." Studia Theologica - Nordic Journal of Theology 62, no. 1 (June 2008): 1–3. http://dx.doi.org/10.1080/00393380802131848.

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15

Bishop, Donald H. "Philosophy of Religion." Teaching Philosophy 12, no. 3 (1989): 334–35. http://dx.doi.org/10.5840/teachphil198912397.

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16

Martin, Glen. "Religion and Philosophy." Teaching Philosophy 18, no. 1 (1995): 75–78. http://dx.doi.org/10.5840/teachphil19951818.

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17

Dilley, Frank B. "Philosophy of Religion." Teaching Philosophy 20, no. 1 (1997): 71–73. http://dx.doi.org/10.5840/teachphil19972016.

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18

Beyer, Jason A. "Philosophy of Religion." Teaching Philosophy 24, no. 3 (2001): 292–95. http://dx.doi.org/10.5840/teachphil200124338.

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19

Beyer, Jason A. "Philosophy of Religion." Teaching Philosophy 25, no. 2 (2002): 174–78. http://dx.doi.org/10.5840/teachphil200225227.

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20

Beyer, Jason. "Philosophy of Religion." Teaching Philosophy 26, no. 2 (2003): 184–88. http://dx.doi.org/10.5840/teachphil200326223.

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21

Beyer, Jason A. "Philosophy of Religion." Teaching Philosophy 26, no. 4 (2003): 384–87. http://dx.doi.org/10.5840/teachphil200326448.

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22

Mesle, Bob. "Philosophy of Religion." Process Studies 15, no. 2 (1986): 141–43. http://dx.doi.org/10.5840/process198615218.

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23

Beuchot Puente, Maurício. "The philosophy of religion today." Synesis 5, no. 2 (2013): 136–47. http://dx.doi.org/10.14195/1984-6754_5-2_9.

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24

Taliaferro, Charles. "Philosophy of Religion: A Guide and Anthology; Philosophy of Religion." Philosophia Christi 3, no. 1 (2001): 279–83. http://dx.doi.org/10.5840/pc20013124.

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25

Shamshiri, Mohammad-Reza. ""Reason" and "Religion" in the Philosophy of Farabi." International Academic Journal of Social Sciences 05, no. 01 (June 5, 2018): 169–73. http://dx.doi.org/10.9756/iajss/v5i1/1810015.

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26

Ziemiński, Ireneusz. "Philosophy of Religion as Way to Skepticism." European Journal for Philosophy of Religion 10, no. 1 (March 11, 2018): 53–65. http://dx.doi.org/10.24204/ejpr.v10i1.1873.

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The article aims to answer the question whether philosophy of religion can fulfil its research goals, that is discover the essence of religion, find out if any one of them (and, if need be, which one) is true and if faith and religious behavior are rational. In the face of a multitude of religions it is difficult to point to any common elements which makes it harder (if not impossible) to discover the essence of religion. Trying to prove the consistency of the concept of God as an object of religion and either His/Her existence or non-existence faces similar problems; this makes it impossible to conclusively decide whether religion is true or not. Therefore, it is also difficult to settle whether religious faith (or lack thereof) is rational or irrational. However, this failure does not deny the cognitive value of philosophy of religion, which can analyze various religious doctrines as it relates to their consistency, truthfulness, or the rationality of following them.

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27

Schilbrack, Kevin. "Towards a Philosophy of Religious Studies: A Response to Critics." Method and Theory in the Study of Religion 28, no. 1 (December 2, 2016): 98–111. http://dx.doi.org/10.1163/15700682-12341359.

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This paper responds to critiques of my Philosophy and the Study of Religions: A Manifesto (Blackwell, 2014) from Jeppe Jensen, Mark Gardiner, Bryan Rennie, and Kenneth MacKendrick. It aims to defend my book’s proposals in such a way as to nudge the discipline of philosophy of religion into a reflexive mode that might be called “philosophy of religion studies.”

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28

Lim, Daniel F. "Experimental Philosophy and Philosophy of Religion." European Journal for Philosophy of Religion 9, no. 3 (September 21, 2017): 139–58. http://dx.doi.org/10.24204/ejpr.v9i3.1985.

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Experimental Philosophy is a new and controversial movement that challenges some of the central findings within analytic philosophy by marshalling empirical evidence. The purpose of this short paper is twofold: (i) to introduce some of the work done in experimental philosophy concerning issues in philosophy of language, philosophy of mind, and metaphysics and (ii) to connect this work with several debates within the philosophy of religion. The provisional conclusion is that philosophers of religion must critically engage experimental philosophy.

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29

Acharya, Sankarshan. "A unifying philosophy of governance." Journal of Governance and Regulation 1, no. 3 (2012): 126–37. http://dx.doi.org/10.22495/jgr_v1_i3_c1_p6.

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Bertrand Russell won Nobel Prize for arguing that science has triumphed over religion. Since religions are based on god, Russell’s argument implies that science has triumphed over both religion and god. But neither Russell nor anyone else has ever defined religion and god, rationally. The assertion about triumph of science (which is founded on rationality) over concepts such as religion and god (which are not defined rationally or scientifically in the extant literature) cannot be rational. This paper offers a novel rational philosophical foundation for the concepts of god, religion and science in which the claim that science triumphs over religion is redundant. This paper also presents substantial new insights about epistemic truths to help resolve current problems facing humanity like financial moral hazard and terrorism which have unnerved nations worldwide. The humanity now begs to answer a fundamental question of how we can govern ourselves. This paper offers a coherent set of credible answers. In particular, it offers a coherent unified philosophy about how humans have universally formed beliefs to govern themselves and how this philosophy could help resolve current problems. The universal rendering of beliefs articulated here subsumes the extant characterization of probability beliefs in mathematics, science, engineering, economics, religion and philosophy. The universal beliefs so articulated in this paper obviate the currently prevalent philosophical conflicts between religion and science or between theism and atheism and paves the way for optimal governance for prosperity amid stability. This philosophy also offers a rational characterization of the spiritual notion of Nirvana or salvation of the soul and the notion of epistemic truth. The unifying philosophy can help humanity achieve unity, stability and prosperity, sans financial moral hazard, antagonism, wars, nuclear proliferation, global warming and atmospheric pollution.

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30

Insole, Christopher. "A Wittgensteinian Philosophy of Religion – or A Philosophy of Wittgensteinian Religion?" Heythrop Journal 39, no. 2 (April 1998): 148–57. http://dx.doi.org/10.1111/1468-2265.00070.

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31

Woodrum, Eric, and Catherine L. Albanese. "America, Religions and Religion." Review of Religious Research 34, no. 4 (June 1993): 372. http://dx.doi.org/10.2307/3511974.

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32

MacKendrick, Kenneth G. "Postmetaphysical Thinking and the Philosophy of Religion." Method and Theory in the Study of Religion 28, no. 1 (December 2, 2016): 84–97. http://dx.doi.org/10.1163/15700682-12341353.

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This essay focuses on Chapter Six, “Are Religions Out of Touch with Reality?” of Kevin Schilbrack’sPhilosophy and the Study of Religion: A Manifesto. Two objections are discussed: the rehabilitation of metaphysics and the concept “unmediated experience.” Throughout, Jürgen Habermas’s postmetaphysical communicative theoretic is drawn upon to field reasonable alternatives to Schilbrack’s proposals.

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33

Gellman, Jerome. "I Called to God from a Narrow Place... A Wide Future for Philosophy of Religion." European Journal for Philosophy of Religion 3, no. 1 (March 21, 2011): 43–66. http://dx.doi.org/10.24204/ejpr.v3i1.380.

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I urge philosophers of religion to investigate far more vigorously than they have until now the acceptability of varied components of the world religions and their epistemological underpinnings. By evaluating “acceptability” I mean evaluation of: truth, morality, spiritual efficacy and human flourishing, in fact any value religious devotees might think significant to their religious lives. Secondly, I urge that philosophers of religion give more attention to what scholars have called the “esoteric” level of world religions, including components of strong ineffability, weak ineffability, and an alleged perennial philosophy. All this should involve a cooperative effort between analytic, comparative, and feminist philosophy of religion.

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34

KOUKI, Saber. "EVIDENCE FOR MONOTHEISM BETWEEN RELIGION AND PHILOSOPHY." RIMAK International Journal of Humanities and Social Sciences 03, no. 06 (July 1, 2021): 48–55. http://dx.doi.org/10.47832/2717-8293.6-3.6.

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The research is about the Islamic faith and it is interested in proving the monotheism issue from an Islamic and rational point of view. This will be fulfilled through a survey of evidences from Sunnah and a reading into philosophic approaches of the most well-known Arab-Islamic philosophers andthinlres such as ELFARABI, Ibn-SINA, el kendy, Ibn Roched and Cheik Mohamed Abdou ….This research aims mainly at: - Firmly establishing Religious thinking attempting to reconcile religion and philosophy. - Drawing a path where Ideology and philosophy could huddle together in harmony.

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35

Sholihin, Anwar. "Metode Filsafat Keagamaan Islam." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 8, no. 1 (May 15, 2019): 67. http://dx.doi.org/10.32616/tdb.v8.1.151.67-74.

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This paper is a philosophical research that discusses the meaning of religion and its relevance in supporting religious plurality in Indonesia. The meaning of the religion was analyzed based on the thoughts of several philosophers. philosophy related to religious beliefs and traditions will only be appropriate and in line if a follower of religion always demands himself to try to understand and live rationally all teachings, doctrines, faith and religious beliefs. Thus, philosophy is no longer seen as an enemy of religion. The understanding of the adherents of the religion is based on the truth of the religion he believes in. The truth that is used as a benchmark for the scavengers is based on understanding certain religions. Meanwhile, the religious substance is universal. The truth contained in each religion is actually the same / one. Understanding the relativity of religion as a certain form and at the same time having substantive elements is expected to be able to build an open understanding of religion and constructive inter-religious interaction. For religious philosophy is born and there are several approaches and methods in learning it. Philosophy of religion is the philosophy of religion itself, which is thinking about the basics of religion according to free logic. With this approach and method it can provide a clear concept in philosophizing

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36

Rennie, Bryan. "After This Strange Starting: Method, Theory and the Philosophy of Religion(s)." Method & Theory in the Study of Religion 22, no. 2-3 (2010): 116–35. http://dx.doi.org/10.1163/157006810x512329.

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AbstractThis paper argues for the ineluctably philosophical nature of “method and theory” in the academic study of religion. More to the point, it encourages a significant re-consideration of what passes for the “Philosophy of Religion,” a subfield whose concentration on mediaeval and contemporary Christian philosophical theology has impeded the development of an effective philosophical treatment of global human religious behavior. The paper seeks a History of Religions that is more informed by and about philosophy as a tradition and as a method and which therefore includes a disciplinary Philosophy of Religion(s) that is more relevant, practical, far-ranging, and productive.

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37

Bhattacharya, Katyayanidas. "Caird's Philosophy of Religion." Journal of Indian Philosophy and Religion 25 (2020): 99–112. http://dx.doi.org/10.5840/jipr2020255.

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In the view of Spencer, Hamilton, Mansel and others, while the province of science is the known, the province of religion is the unknown and the unknowable. Ever addition to the gradually increasing sphere of science reveals a wider sphere of nescience, the unknown and unknowable background of the infinite and the absolute. Since to think is to condition and since the infinite and the absolute is unconditioned, to think or know the infinite or the absolute is to think the unthinkable or know the unknowable though we are compelled to accept the existence of the infinite and the absolute. But this viewpoint is contradictory. It is self-contradictory to hold simultaneously that human knowledge is confined to the finite and that we can know of an existence beyond the finite and that all human knowledge is relative and yet that we can know of the existence of the absolute. Objections to the scientific study of religion based on arguments from intuitive character of religious knowledge and arguments from authoritative nature of religious knowledge are also addressed.

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38

Meynell, Hugo. "Contemporary Philosophy of Religion." International Philosophical Quarterly 39, no. 1 (1999): 107–9. http://dx.doi.org/10.5840/ipq199939177.

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39

Taliaferro, Charles. "Coleridge, Philosophy and Religion." International Philosophical Quarterly 41, no. 2 (2001): 251–52. http://dx.doi.org/10.5840/ipq200141211.

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40

Fincke, Dan. "Nietzsche’s Philosophy of Religion." International Philosophical Quarterly 48, no. 1 (2008): 123–26. http://dx.doi.org/10.5840/ipq200848136.

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41

Grosse, Annelie. "Politics, philosophy and religion." Hypothèses 20, no. 1 (2017): 335. http://dx.doi.org/10.3917/hyp.161.0335.

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42

Ochs, Peter. "Peirce’s Philosophy of Religion." Newsletter of the Society for the Advancement of American Philosophy 18, no. 56 (1990): 16–18. http://dx.doi.org/10.5840/saap1990185611.

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Casey, Ken. "Coleridge, Philosophy and Religion." Faith and Philosophy 18, no. 3 (2001): 381–84. http://dx.doi.org/10.5840/faithphil200118330.

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Smith, James K. A. "CONTINENTAL PHILOSOPHY OF RELIGION." Faith and Philosophy 26, no. 4 (2009): 440–48. http://dx.doi.org/10.5840/faithphil200926440.

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Trakakis, N. N. "Transforming Philosophy and Religion." Faith and Philosophy 28, no. 1 (2011): 115–21. http://dx.doi.org/10.5840/faithphil201128123.

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46

Pankov, Georgii D. "Philosophy of Religion M.M.Bogolyubov." Ukrainian Religious Studies, no. 42 (October 24, 2006): 38–42. http://dx.doi.org/10.32420/2006.42.1819.

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An important place in the creative work of thinkers of the Orthodox tradition in the broad occupied the philosophical understanding of religion. However, the national religious and philosophical heritage of Orthodoxy of the past is mainly studied in the history of philosophy, but not in religious studies. Therefore, according to the author, for modern academic religious studies one of the urgent tasks is to study the philosophy of religion in its theological paradigm, which is expressed in its various confessional variants. While there are still no fundamental works in this field, but to create them it is necessary to take into account the experience of theological-philosophical thought and to critically revise it

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47

Bidney, Martin. "Coleridge, Philosophy and Religion." International Studies in Philosophy 35, no. 4 (2003): 295–96. http://dx.doi.org/10.5840/intstudphil2003354112.

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48

Hase, Takehisa. "Isizu's Philosophy of Religion." Journal of Research Society of Buddhism and Cultural Heritage, no. 4-5 (1996): 121–42. http://dx.doi.org/10.5845/bukkyobunka.1996.121.

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Ochs, Peter. "Peirce’s Philosophy of Religion." International Studies in Philosophy 25, no. 1 (1993): 103. http://dx.doi.org/10.5840/intstudphil1993251105.

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Crisp, Oliver. "The Philosophy of Religion." Journal of Jewish Studies 57, no. 2 (October 1, 2006): 369. http://dx.doi.org/10.18647/2697/jjs-2006.

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