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Dissertations / Theses on the topic 'Theory of (Religion) Religious pluralism'
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Wong, Wai Yip. "Reconstructing John Hick's theory of religious pluralism : a Chinese folk religion's perspective." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3627/.
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Hick’s pluralist assumption has remained the most knowable model of religious pluralism in the last few decades. Many have, from the perspectives of various major world religions, questioned his notion that the teachings of all religions are derived from the same Absolute Truth and that salvific-end is one, yet little attention has been paid to the traditions that he graded as unauthentic and non-valuable according to his soteriological and ethical criteriology. The purpose of this thesis was to demonstrate the exclusiveness of Hick’s model by describing a tradition called “Chinese Folk Religion” that does not fit into his definition of ‘authentic religion’. As the study suggested, his understanding of the world religious situation is over-generalised and simplified, and his particular criteriology does not treat all traditions fairly or pluralistically. As a response, this thesis proposed a more inclusive theory that also integrates the currently disregarded tradition into the interpretation.
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Sinacore-Guinn, David. "Religious pluralism and the theory of deep diversity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ44586.pdf.
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Penner, Myron Arthur. "The epistemological structure of John Hick's pluralistic hypothesis." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Cramer, David. "Nonevidentialism, pluralism, and warrant Plantinga, Hick, and the epistemological challenge of religious diversity /." Deerfield, IL : Trinity International University, 2009. http://dx.doi.org/10.2986/tren.006-1620.
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Cush, Denise. "Championing the underdog : a positive pluralist approach to religious education for equality and diversity." Thesis, University of Warwick, 2011. http://wrap.warwick.ac.uk/50282/.
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It is 25 years since my first publications in professional and academic journals, Resource and the British Journal of Religious Education respectively, and thus a suitable point to reflect on my contribution to the discipline, or rather disciplines, of Religious Education and Religious Studies. Although the majority of my published work relates to religious education, my teaching and administrative career has included both religious studies and religious education, and I have also published materials relating to the religions themselves and the teaching of religious studies at university level.
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Durante, Christopher. "On the Viability of a Pluralistic Bioethics." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/10.
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In an attempt to promote in-depth dialogue amongst bioethicists coming from distinct disciplinary and religious backgrounds this thesis offers an overview of the current state of bioethics and a critical analysis of a number of the leading methods of addressing pluralism in bioethics. Exploring the critiques and methodological proposals coming from the social sciences, the contract theorists, and the pragmatists, this study describes the problems which arise when confronting moral and religious diversity in a bioethical context and examines the ability of these various methodologies to adequately resolve these matters. Finally, after a discussion of the benefits and the potential problems of each of the aforementioned schools, a methodological model labelled “Pragmatic Perspectivism” is set forth as a potential conceptual framework through which a bioethical theory for a secular yet religiously pluralistic society may be forged.
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Johnson, Kristen Deede. "From tolerance to difference : the theological turn of political theory." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13231.
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Within recent political theory, political liberalism has answered the question of how to deal with pluralism in contemporary society largely in terms of tolerance. Prompted by the same question, agonistic political theory has been in search of a way to move beyond liberal invocations of tolerance to a deeper celebration of difference. This project tells the story of the move within political theory from tolerance to difference, and the concomitant move from epistemology to ontology, through an exposition of the work of liberal theorists John Rawls and Richard Rorty and of agonistic, or post-Nietzschean, political theorists Chantal Mouffe and William Connolly. From a theological perspective, the ontological turn within recent theory can be seen as a welcome development, as can the desire to expand our capacity to engage with difference and to augment our current political imagination given contemporary conditions of pluralism. Yet the sufficiency of the answers and ontology put forward by both political liberalism and post-Nietzschean political thought needs to be seriously questioned. Indeed, the ontological turn in political theory opens the way for a theological turn, for theology is equally concerned with questions of human being and 'what there is' more generally. To make this 'theological turn,' I look to Saint Augustine, and the ontology disclosed though his writings, to see what theological resources he offers for an engagement with difference. Through this discussion we re-discover Augustine's Heavenly City as the place in which unity and diversity, harmony and plurality can come together in ways that are not possible outside of participation in the Triune God. Yet this does not mean that the Heavenly City is to take over the earthly city. By putting Augustine into conversation with more recent theologians such as John Milbank, Karl Barth, and William Cavanaugh, we consider the relationship between the Heavenly City and the earthly city and we offer a picture in which renewed and expanded conceptions of 'public' and 'conversation' open the way for rich engagement between the many different particularities that constitute a pluralist society.
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Neoh, Weng Fei Joshua. "Law, love and freedom." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/285411.
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How does one lead a life of law, love and freedom? This inquiry has very deep roots in the Judeo-Christian tradition. Indeed, the divergent answers to this inquiry mark the transition from Judeo to Christian. This dissertation returns to those roots to trace the routes that these ideas have taken as they move from the sacred to the secular. The argument of this dissertation is threefold. First, it argues that the concepts of law, love and freedom are each internally polarized. Each concept contains, within itself, conflicting values. Paul's equivocation in his letters is a striking manifestation of this internal polarization. Second, it argues that, while values are many, my life is one. Hence, one needs to combine the plurality of values within a singular life. Values find their coherence within a form of life. There are, at least, two ways of leading a life of law, love and freedom: monastic versus antinomian. Third, it argues that the Reformation transformed these religious ideals into political ideologies. The monastic ideal is politically manifested as constitutionalism, and the antinomian ideal is politically manifested as anarchism. There are, at least, two ways of creating a polity of law, love and freedom: constitutional versus anarchic. To mount the threefold argument, the dissertation deploys a whole range of disciplinary tools. The dissertation draws on analytic jurisprudence in its analysis of law; ethics and aesthetics in its analysis of love; political philosophy in its analysis of freedom; biblical scholarship in its interpretation of Paul; the history of ideas in its study of the formation and transformation of these ideas; and moral philosophy in concluding how one could lead a life of law, love and freedom.
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Hannam, Patricia M. "What should religious education aim to achieve? : an investigation into the purpose of religious education in the public sphere." Thesis, University of Stirling, 2016. http://hdl.handle.net/1893/24013.
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This thesis is concerned with the question of what religious education should aim to achieve in the public sphere, and from that comes an interest in what is it that the teacher of religious education should aim to do. My enquiry is located, theoretically as well as conceptually, in the sphere of education. It is an educational study into religious education and situated in what can be termed a ‘Continental construction’ of educational research. I identify that since the inception of religious education in public schools in England, persistent assumptions have been made about both religion and education. I show how this has led, in my view, to conceptualisations of religious education which have been, and continue to be, incomplete. The central chapters of my thesis consider first religion and then education. This allows me to introduce my theoretical base, which is especially but not exclusively drawn from the work of Simone Weil and Hannah Arendt. I develop an argument suggesting that by also understanding religion existentially as faith, rather than as only belief or practice, will open new ways of considering the role of religious education in the public sphere. This is alongside an argument I develop with Arendt for education being conceptualised as bringing the child to action rather than to reason. This thesis argues for a broader understanding of religion, and therefore what it means to live a religious life, in religious education than has previously been considered. I bring this broader way of understanding what it means to live a religious life together with my argument for conceptualising education as bringing the child to action. This enables me to make a new proposal for what religious education should aim to achieve in the public sphere.
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von, Knorring Olof. "Comparison of Religions Based on John Hick´s Theory on Pluralism." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295700.
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“Who am I / What is my identity?” This is one of the most important questions in a person’s life and also one of the most difficult to answer. The identity is developed and internalized mostly during the socialization process in childhood. Part of socialization is to learn what groups to identify with, ingroups, and distinguish them from outgroups that you do not belong to. This is a universal tendency of humans and it gives a bias in people´s thinking to see ingroups as “natural”, as opposed to outgroups with strange and different thinking and behaviour. At the same time we must realise that members of outgroups are human beings, just as ourselves, and that for them, what we see as an outgroup, is an ingroup. When borders and distances between in and out become too adamant and separated it can lead to ethnocentrism, stereotyping, prejudice, discrimination or racism. This is, unfortunately, common in our contemporary world with globalisation, and migration of large groups of people. One of the most important ingroups is religion or worldview and they are deeply embedded in a person´s identity. Can Hick´s theory can be used as, or be a starting point for, one of the tools we need to overcome barriers between different world views, including the major religions and secular world views? This paper critically investigates Hick´s theory of pluralism and its plausibility based on a critical analysis of claims/arguments for and against the theory. It also discusses what consequences it could, in an imaginary situation, have if the theory is plausible.
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Hedén, Alice. "Religious pluralism : A comparative study of the correlation between religious societies and stable religious pluralism." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446803.
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Potgieter, Sharon Jane. "Pluralism in religion education : a feminist perspective." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/14345.
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Bibliography: leaves 92-102.The premise throughout this thesis is that religious education at state schools has hopelessly failed. Teachers are generally apathetic and pupils disinterested and bored by a repetitive content which, for the most part, is a duplication of what happens in Sunday school. Christian National education, the dominant ethos and philosophy underlying educational methodology, denies the plurality of the South African society and the plurality within Christianity itself. Calvinism is blithely promoted as normative Christianity while the existence of religions such as African Traditional Religion is denied. The challenge of pluralism in religion education is underlined, in this work, by a feminist analysis which derives from a personal experience. Any black woman of faith experiences a triple oppression it is held. To this end, the effects of racism, sexism and patriarchy is addressed with the view to contribute towards the transformation of the state of both education and religion in the South African context. The argument throughout is that a religion education in schools, which is going to reflect the diversity of our society, has to include in its definition of pluralism, the category of gender. An overview of the state of religion in education serves as an introduction while plurality and the role of the state is defined in chapter one. The point that gender, as a category of plurality, must be consciously included in its definition, if it aims to restore the full humanity of those who have been dispossessed, is promoted. Chapter two focuses on the position of women within religion which has hitherto been a negative one and chapter three shortly attempts to clarify the inherent definitional problem of Religion Education and argues for a recognition and position of African Traditional Religion in the school syllabus. Chapter four focuses on the very important question of language since it is language that constructs our heritage. The symbolic appeals language evokes is further considered and critiqued. The point that masculine language and imagery has to be revised in any pursuit of a just and acceptable religion education is further argued and the implications thereof, set out. Religious texts are appropriated from a feminist perspective in chapter five and traditional theology challenged. Examples as to how to read into the text and to read behind the text, in order to rediscover women's lost history, are given. Texts which are common to the Abrahamic religions are chosen for its accessibility and immediate relevance.
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O'Brien, Morgan J. III. "Religious Pluralism in Mauritius and Turkey." Wright State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=wright1183648967.
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Konieczka, Matthew P. "Critical pluralism a new approach to religious diversity /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/4700.
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Thesis (Ph. D.)--University of Missouri-Columbia, 2007.The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on September 27, 2007) Vita. Includes bibliographical references.
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Weiner, Isaac A. Tweed Thomas A. "Religion out loud religious sound, public space, and American pluralism /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2009. http://dc.lib.unc.edu/u?/etd,2499.
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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2009.Title from electronic title page (viewed Oct. 5, 2009). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.
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Hauch, Sofie. "Reassessing religious experience in a scientific age : early approaches to religious pluralism." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4277/.
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In this thesis I am investigating the religious ideas of Ramakrishna, Vivekananda, H. P. Blavatsky and Annie Besant as examples of early approaches to religious pluralism. In this context, the term ‘religious pluralism’ refers to the belief that all religious traditions are paths to genuine religious ends. Thus, religions other than one’s own are considered to be of significance to people of all faiths and even to those who are not believers. I relate the appearance of these early notions of religious pluralism to the historical and ideological setting in which they were proposed, particularly the late nineteenth-century debate about science and religion in the West and its spheres of influence. I argue that theories of evolution, in addition to the emerging field of historical biblical criticism, presented a serious challenge to traditional understandings of religion. Together, these two strands of thought made a strong case for a purely materialistic worldview and for the further development of modern sciences on such a basis. In response to this crisis of religion, the four thinkers proposed religious teachings inspired by their own intense religious experience. They emphasised the experiential aspect of these teachings in order to claim an epistemic status of religious knowledge equal to that of scientific or empirical knowledge. In order to universalise this claim, they appealed to religious experience and religious knowledge originating in all faith traditions. In my assessment of these arguments I suggest that the two main thinkers, i.e. Ramakrishna and Blavatsky, may have been led towards pluralistic ideas of religion through their endorsement of the esoteric traditions of Tantrism and Hermeticism, respectively. Moreover, I trace the impact of the British colonial presence in India on the content, presentation and reception of the teachings of all four thinkers. I conclude that the teachings of Ramakrishna et al. represent early attempts to engage with the fact of religious plurality from a religious perspective. Thus, the four thinkers encouraged people to relate to the beliefs and practices of other faiths and to explore them in relation to their own life. These early efforts in interreligious understanding represented the initial steps towards our current debates about religious pluralism and interreligious dialogue.
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Lackovičová, Eva. "Religious Pluralism in Sub-Saharan Africa: Political Implications." Master's thesis, Vysoká škola ekonomická v Praze, 2014. http://www.nusl.cz/ntk/nusl-193894.
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The master's thesis 'Religious Pluralism in Sub-Saharan Africa: Political Implications' is divided into three chapters which aim at defining the region of Sub-Saharan Africa, and further introducing the concept of religious pluralism, religion and its impact on politics and security situation in general and in Nigeria, which was chosen for the case study. The aim was to find out how religion influences society, politics and conflicts in Nigeria. In a region where religion is very important, an analysis of all these factors is interesting and crucial for future developments.
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Blakeslee, Andrew Noel. "Accounting for religious diversity: John Hick's pluralistic hypothesis and John Cobb's process pluralism." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=96725.
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This study brings John Hick's pluralistic hypothesis into engagement with the process pluralism position developed by John B. Cobb Jr. and David Ray Griffin in the ongoing attempt to adequately account for the reality of religious truth-claim diversity. Despite numerous criticisms, Hick's position remains viable in its explanatory intentions, whereas Cobb's and Griffin's position is not, contrary to its self-perception, an improvement upon Hick's hypothesis. Moreover, Cobb's and Griffin's position is not properly pluralistic and is better modified for greater alignment with the lived traditions. The primary issue is one of coherence in relation to the positing of multiple ultimacy to account for truth divergence. However, a Whiteheadian epistemology offers a potentially fruitful way of understanding and arguing, not for the veracity of multiple ultimacy, but for the veracity of religious experience per se.Cette étude compare l'hypothèse pluraliste de John Hick avec la position pluraliste du "process" développée par John B. Cobb Jr. et David Ray Griffin, dans le but de tenir compte de la réalité en regard de la diversité religieuse. En dépit de nombreuses critiques, la position de Hick demeure viable, alors que celle du "process" n'est pas, contrairement à la prétention de ses représentants les plus connus, une amélioration de l'hypothèse de Hick. En outre, la position du "process" n'est pas vraiment pluraliste et devrait être modifiée en vue d'un meilleur alignement avec les traditions vivantes. La question principale en est une de cohérence par rapport à l'ultime multiple susceptible de rendre compte de la divergence quant à la question de la vérité. Toutefois, une épistémologie whiteheadienne pourrait offrir un moyen fructueux de compréhension et d'argumentation, non pas de la véracité de l'ultime multiple, mais de la véracité de l'expérience religieuse comme telle.
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Arthur, James Bryson. "Revelation and religious pluralism in the theologies of John Macquarrie and Karl Rahner." Thesis, University of Glasgow, 1994. http://theses.gla.ac.uk/3194/.
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This thesis is a study into the foundational elements of the theologies of John Macquarrie and (in comparison and contrast) Karl Rahner, in respect of their differing concepts of the Self-Revelation of God, in the context of their particular validations of the authenticity of the religious pluralism of World Religions. Both Theologians are, in essence, ontological and anthropocentric in respect of their methodology and largely concerned with the immanence of God in the beings of creation (principally human beings). The contrast arises in respect of the particular method of theological development. Macquarrie's concern is with the phenomenology of Holy Being as present and manifest in the particular existential symbols of divergent cultures, whereas Rahner's concern is wholly epistemological in respect of the 'universal logos'; and therefore his development is along metaphysical lines. The basis of Macquarrie's religious pluralism lies in a synthesis of ontological unity and cultural diversity; symbolic and psychological. Holy Being (God) reveals itself to different cultural groups through the essential, existential symbols of the particular cultures. The principle of unity is the universality of Being and the admissible principle of diversity appears in terms of the different symbols. The different symbols themselves, then, including the hermeneutic in respect of them, results necessarily in religious pluralism. The basis of Rahner's religious pluralism lies in his understanding that the human constitution includes a pre-concept of all being, including the Being of God; and a supernatural element whereby all men are necessarily epistemically oriented towards God. As with Thomas Aquinas knowledge and Being are equated therefore Rahner's whole theology is grounded in a universal epistemology of both an ordinary and a supra-ordinary nature. These factors give rise to Rahner's doctrine of 'Anonymous Christianity' through which all men are implicit Christians, and other religions are, to some degree, perversions of Christianity.
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Crist, Teresa A. "Maintaining Religious Identity in the Wake of Interfaith Dialogue." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cgu_etd/90.
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The confrontation with difference is an especially large challenge when it comes to religion and religious beliefs. Because religion is integral to so many, it becomes a sticking point in negotiations, conversations, and policy development. Even for those without particularly strong religious convictions, religion must be considered in their interactions with those who do. It is precisely that interaction that I seek to further understand. Engaging in dialogue with those of different faiths or value systems brings to the surface myriad difficulties, chief among which is the challenge of simply coming together to begin the conversation. The most appealing approach to that challenge is often to find some sort of common ground on which everyone can agree, a foundation upon which relationships can be built. That common ground, however, can be just as harmful to the end-goal of dialogue as not having dialogue in the first place. Common ground approaches focus on similarities, ignoring or discounting the differences which both make us who we are and make conversations difficult to have. In ignoring differences, participants are forced to relegate salient aspects of their beliefs to a private (unseen) arena, where they may wither away, dulled from disuse, eventually no longer relevant as an identifier. The foremost question I seek to answer, then, is the following: How can religious identity be maintained in light of such approaches to dialogue?
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Zub, David John Carl. "Rediscovering a critical theology of religion, religious pluralism and theology of the cross." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ65192.pdf.
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Saris, Anne. "La compénétration des ordres normatifs : étude des rapports entre les ordres normatifs religieux et étatiques en France et au Québec." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85661.
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Opting for an applied theory approach, this thesis addresses various means of "compenetration" between religious normative orders and normative orders of the Quebec and French States.Based on a constructivist vision of law and on the impact of post-modernism, the thesis draws out a typology of pluralisms used in legislation with the aim to understand religious normativity (institutionalized pluralism and integrated pluralism), and distinguishes between four types of religious normativity invoked before the civil law judge, that is: the religious normativity of the State; the formal non-State religious normativity; the informal, community-based non-State religious normativity; and the personal and ethical non-State religious normativity.
After having noted the refusal of the principle of institutionalized pluralism in France and in Quebec, namely, the rejection of direct application, as such, of the religious normativity by the judge, and highlighting its exceptions resulting in particular from the mechanisms of private international law, this thesis studies the tools available to the civil law judge to take into consideration religious normativity. Here it concerns the facets of integrated pluralism which finds expression, in particular, through standards contained in the rules of civil law and in the fundamental right (civil liberty in France and subjective right in Quebec) of freedom of religion.
The thesis points to the persuasive role of the civil law judge in the functioning of integrated pluralism and the elaboration of a common normativity by consensus. The thesis insists on the procedural techniques that can be implemented to accept or refuse the integration of "foreigness" of norms and the "otherness" of values in its legal order and notes that the articulation of religious and State normativity can give rise to schemes of eviction and balance. The thesis concludes by the response to the question as to whether it is the religious norm in isolation or that which is linked to the normative order which is thus received in France and Quebec. In this respect, the question is whether integrated pluralism is a subjective pluralism, which seeks to take into consideration only ethical religious normativity, or an objective one, which recognizes the normative impact of religious normative orders on their members.
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Durante, Christopher. "Public bioethics & the reality of religious pluralism: coping with moral diversity in bioethical methodology." Thesis, McGill University, 2013. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=114414.
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This dissertation examines the problems that religious and moral diversity raise in public bioethics, both in the historical development of the field and in our contemporary situation, and is an attempt to develop the foundations of a bioethical methodology that is able to adequately address the issues of pluralism without losing sight of the fact that bioethics emerged out of the need for shared moral guidelines and rigorous ethical analysis of novel medical technologies. It has been my intention to contribute new insights into the processes of bioethical inquiry, deliberation and policy formation through the development of a dialogical method of public ethics that is able to quest for consensus while simultaneously maintaining a respect for, and making possible the accommodation of, incommensurable moral and ontological differences amongst religious traditions and philosophical systems. The aim is to implement modes of deliberation that can adequately cope with the reality of pluralism and to help produce bioethical policies suited for our multicultural and religiously diverse society.Cette thèse examine les problèmes que la diversité religieuse et morale soulèvent dans la bioéthique publique, à la fois dans le développement historique de la discipline et dans la situation contemporaine; de plus, elle constitue une tentative pour développer les fondements d'une méthodologie bioéthique qui est en mesure d'aborder les enjeux du pluralisme sans perdre de vue le fait que la bioéthique a émergé du besoin de lignes directrices morales partagées et d'une analyse éthique rigoureuse des nouvelles technologies médicales. Il a été mon intention de jeter un nouveau regard sur les processus d'enquête et de délibération bioéthiques et d'élaboration de politiques bioéthiques par le développement d'une méthode dialogique d'éthique publique qui puisse permettre simultanément la recherche du consensus ainsi que le respect et l'accommodement des différences morales et ontologiques incommensurables entre traditions religieuses et systèmes philosophiques différents. L'objectif est d'implémenter des modes de délibération qui puissent faire face à la réalité du pluralisme et d'aider à développer des politiques bioéthiques adaptées à notre société multiculturelle et multiconfessionnelle.
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Halse, Scott. "Functional specialization and religious diversity : Bernard Lonergan's methodology and the philosophy of religion." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=113673.
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Religious diversity has become a central topic in the philosophy of religion. This study proposes a methodological approach to the topic by exploring the division of tasks set out by Bernard Lonergan (1904-1984). Lonergan’s methodological framework, which he called functional specialization, provides a generic differentiation of tasks, each of which is central to the overall project of understanding religious diversity. This thesis explores the relevance and utility of functional specialization as a methodological approach to religious diversity in the philosophy of religion. [...]La diversité religieuse est aujourd’hui une préoccupation centrale dans l’étude de la philosophie des religions. Cette étude propose une démarche méthodologique en explorant la division des tâches mise de l’avant par Bernard Lonergan (1904- 1984). La méthodologie employée par celui-ci, qu’il nomma « spécialisation fonctionnelle», permet d’établir une séparation générique des tâches, chacune d’elles jouant un rôle important dans la compréhension globale de la diversité religieuse. Cette étude illustré la pertinence et l’utilité de la spécialisation fonctionnelle en tant qu’approche méthodologique dans la philosophie des religions, et particulièrement dans l’étude de la diversité religieuse. [...]
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Flake, Lincoln Edson. "Religious protectionism in the former Soviet Union : traditional churches and religious liberties." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/221.
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Evered, Emine O. "The Politics of Late Ottoman Education: Accomodating Ethno-Religious Pluralism Amid Imperial Disintegration." Diss., The University of Arizona, 2005. http://hdl.handle.net/10150/195742.
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A major factor cited in the collapse of the Ottoman Empire is the emergence of nationalist ideologies and identities among the empire’s ethno-religious minority groups. Such arguments, however, often fail to recognize roles played by the Ottoman state itself in promoting – albeit unwittingly – politicizations of such constructs. By examining Ottoman educational policies during the reign of Sultan Abdülhamid II (1876-1909), it becomes evident that policies intended to contain, manipulate, or otherwise affect the conduct of ethno-religious minorities’ identities and/or politics actually promoted their particularization. Individualizations of ethno-religious identities in a pluralistic society like the Ottoman Empire thus exacerbated problems of resistance, fragmentation, and secession. This research thus examines Ottoman politics of education vis-à-vis the ethnic and religious minorities of the empire during the nineteenth and early-twentieth centuries. While numerous studies have examined ways in which education fostered political cohesion when administered directly or through other governmental institutions, few have examined those examples when such policies failed – or even fostered fragmentation. In considering alternate cases, one quickly ascertains that while these cases may have been traumatic and far from uniform through time and over place, their eventual successes resided in the fact that they did foster loyalties on the basis of the universal ideal of a nation-state. By contrast, educational policies in societies lacking the nation-state as the ultimate ideal – and the nation as ultimate sovereign, might be said to have failed eventually. In ethnically, religiously, and linguistically pluralistic societies like the Ottoman Empire, evolved notions of citizenship were the best that could be aspired to without obvious alienations of particular groups. In such cases, increased involvements by the state – even when designed to enhance the loyalties of its citizens, could be seen as having catastrophic outcomes for multi-ethnic/-religious empires in the modern era of the nation-state. In short, this work maintains this observation as its primary thesis and seeks to foster an inquiry into its conduct and consequences with respect to the ethnic and religious minorities of the Ottoman Empire. This research draws upon unique primary materials written in Ottoman Turkish that were acquired from archives in Turkey. In sum, histories of Ottoman educational politics illuminate many of the failings of citizenship-fostering and/or nation-building educational agendas that would subsequently be enacted worldwide in pluralistic societies. Indeed, such examples were even apparent later as the Turkish Republic attempted to deal with its minorities. At a time when certain ideologies, religions, and nationalisms of the Middle East are characterized as malevolent, this collective experience from Ottoman educational history yields a powerful and cautionary lesson as to the potential ramifications of state policies geared towards controlling, co-opting, marginalizing, or otherwise manipulating political, religious, and/or other identity-based constructs.
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Solanki, Gopika. "Adjudication in religious family laws : cultural accommodation, legal pluralism, and women's rights in India." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=103294.
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Multi-religious and multi-ethnic democracies face the challenge of constructing accommodative arrangements that can both facilitate cultural diversity and ensure women's rights within religio-cultural groups. This thesis is an investigation of the Indian state's policy of legal pluralism in recognition of religious family laws in India. The Indian state has adopted a model of what I have termed "shared adjudication" in which the state shares its adjudicative authority with internally heterogeneous religious groups and civil society in the regulation of marriage among Hindus and Muslims.Combining theoretical frameworks of state-society relations, feminist theory, and legal pluralism, and drawing from ethnographic research conducted in state courts, caste and sect councils, and "doorstep law courts," I pay analytical attention to state-society interactions at the interface of religious family laws. State and non-state sources of legal authority construct internally contested and heterogeneous notions of the conjugal family, gender relations, and religious membership, and they transmit them across legal spheres. These dynamic processes of communication reconstitute the interiors of religious, state, and civic legal orders, and they fracture the homogenised religious identities grounded in hierarchical gender relations within the conjugal family.
Within the interstices of state and society---which are used imaginatively by state and societal actors---the Indian model points towards an open-ended and process-oriented conception of state-society relations that encompasses not only the binary of conflict and cooperation, but also communication between state and society. The "shared adjudication" model facilitates diversity as it allows the construction of hybrid religious identities, creates fissures in ossified group boundaries, and provides institutional spaces for ongoing inter-societal dialogue between religious groups, civil society, and the state. This pluralized legal sphere, governed by ideologically diverse legal actors, can thus increase women's rights in law, and despite its limitations, the transformative potential of women's collective agency effects institutional change.
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Jolly, Nicola Christine. "A critical investigation of the breadth of Mahatma Gandhi's religious pluralism through an examination of his engagements with atheists, Quakers and inter-religious marriage." Thesis, University of Birmingham, 2013. http://etheses.bham.ac.uk//id/eprint/4288/.
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Mahatma Gandhi’s religious thought and pluralism have received attention from scholars and activists. This thesis provides an original contribution by addressing underexplored areas which reveal shifting boundaries in his pluralism. It explores Gandhi’s relationship with atheists, in particular his Indian friend Gora; the relationship between Quakers and Gandhi, in particular Marjorie Sykes and Horace Alexander; and Gandhi’s approach to inter-religious marriage in an Indian context, exploring both religious and societal dimensions. Throughout the thesis religious pluralism is addressed both in its philosophical or theoretical dimension and in the practical dimension of how one relates to people of other faiths. I provide a critique of the breadth of Gandhi’s pluralism in dealing with atheists in an inclusivist fashion and in his early opposition to inter-religious marriage. I also draw out its strengths in placing religious/ethical life above beliefs. This provides a framework for strong friendships with Quakers and atheists, and a positive approach to inter-religious marriage (in his later years) by allowing individual interpretations of religious life as opposed to community belonging. Gandhi’s theology and friendships offer a critique to theories of dialogue emphasising commitment to a particular tradition. They open a way to include marginalised groups in dialogue and respect the whole person rather than treating religion as a compartment of a person’s life.
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Allies, Andre C. "Eliade's theory of religion and the African experience." Master's thesis, University of Cape Town, 2007. http://hdl.handle.net/11427/7800.
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Word processed copy.|Includes bibliographical references (leaves 82-87)Mircea Eliade has made meaningful contributions to the academic debate in the field of religion and comparative religious studies. As much as he had scholastic opinion that would find synthesis with, support and defend his thought patterns and argument, so too he had, of almost equal proportions, those who would criticize his scholarship, accusing it of being, amongst others, biased and "revealing uncritical unverifiable generalizations". The scope of this essay is to enter that debate, with the intention to specifically focus on and unpack some of the most important concepts that underlie Eliade's thinking and deliberations, rather than focusing on the holistic theory of religion as purported by him. These concepts will be measured against the African Religious experience, to see if it finds resonance or stands in conflict with it. In the process, this study attempts to reveal some aspects of Eliade's theory of religion that could be saved to fit an African religious perspective. It also attempts to identify some aspects or conceptions of Eliade's theory that are lacking if read through an African lens. The focus in this study will specifically be on conceptions such as the hierophany, the sacred, symbolism, and myth, and how these interact and show themselves within the African context.
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Jun, Ho Jin. "An evangelical response to religious pluralism and fundamentalism in Asia with special reference to Indonesia, Japan and South Korea." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683306.
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May, Dann J. (Dann Joseph). "The Bahá'í Principle of Religious Unity and the Challenge of Radical Pluralism." Thesis, University of North Texas, 1993. https://digital.library.unt.edu/ark:/67531/metadc500619/.
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The Bahá'í principle of religious unity is unique among the world's religious traditions in that its primary basis is found within its own sacred texts and not in commentaries of those texts. The Bahá'í principle affirms the existence of a common transcendent source from which the religions of the world originate and receive their inspiration. The Bahá'í writings also emphasize the process of personal transformation brought about through faith as a unifying factor in all religious traditions. The apparent differences between the world's religious traditions are explained by appealing to a perspectivist approach grounded in a process metaphysics. For this reason, I have characterized the Bahá'í view as "process perspectivism". Radical pluralism is the greatest philosophical challenge to the Bahá'í principle of religious unity. The main criticisms made by the radical pluralists are briefly examined.
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Jason, Malcolm Andrew. "A Rhetorical Consideration of Christian Nationalism, Secular Society, and the Need for a Civic Religious Pluralism." Diss., North Dakota State University, 2020. https://hdl.handle.net/10365/31923.
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This dissertation considers the place of religious argument in the public sphere. While deliberation about religion’s place in the formal public sphere within the United States has often been seen as taking place in a two-dimensional space, with Christian nationalism and pure secularism representing the opposite deliberative positions, I argue that in reality, rhetorical engagements over the place of religion often are contested by arguments hewing to Christian Nationalism on one side, but a kind of civic religious pluralism on the other. This dissertation explores the tensions that exist within public discourse in the United States between Christian nationalism and larger secular society. Rather than seeing secularism as a counterweight to Christian nationalism, I argue that instead a civic religious pluralism that allows for religious thought to enter the domain of public deliberation is present in arguments about religion’s role in the democratic process. I also argue that this problem is extended into the three-dimensional space through an added tension between religious citizens who wish to remain isolated from secular culture and the state which must maintain some sense of cultural participation among all of its citizens. Through rhetorical analyses of three cases, I develop a more nuanced perspective on this deliberative space and contend at the end that the civic religious pluralism I find in two of my cases represents a more effective response to nationalist rhetoric than a pure secularist opposition.
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Gwele, Malibongwe P. "Health and religion : a study of health-seeking behaviour in Kayamandi, Western Cape in the context of "medical pluralism"." Thesis, University of Cape Town, 2005. http://hdl.handle.net/11427/6703.
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This small-scale study explores the concept of medical pluralism by looking at the health-seeking strategies of a selected group of residents in Stellenbosch's Kayamandi township. The study addresses the following three primary research questions: What are the health-seeking strategies of the target group? What factors significantly influence their health-seeking behaviour; and why are the respondents using more than one health-seeking strategy? We have used theoretical formulations derived from literature together with data we collected by questionnaires and interviews to respond to these questions. Our target group consisted of a mix of isiXhosa-speaking Christians, which fall into one of the following three groupings: Ecumenical, African Independent Zionists, and African Independent Non-Zionists. We applied a variety of methods to collect our data namely: survey questionnaire, in depth interviews and a focus group interview. Basic statistical and qualitative analysis techniques were used to analyze the data. We tested various potential variables before we concluded that Christian affiliation and gender are two major variables in this study that seem to influence our respondents' choices of strategy. The resulting data indicated that almost all of our respondents are mixing health seeking strategies. They are mixing in two ways: either in a complex way (multiple health seeking strategies for a single ailment), or a simple way (different strategies for different ailments). Even though Western Medicine is a dominant and the only legalized health-seeking strategy in South Africa this research suggests that there is a growing use of other health-seeking strategies, either alternatively or complementarily to Western Medicine. Reasons for this are discussed in this research report, and include firstly, conviction of experience and knowledge of health and illness among others. Secondly, we have established that these determinants transcend accessibility and availability of, particularly, Western medicine facilities. Respondents utilize three different health-seeking strategies selectively through 'border crossing' with minimal conflict.
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Egnell, Helene. "Other voices a study of Christian feminist approaches to religious plurality East and West /." Uppsala : Swedish Institute of Mission Research, 2006. http://catalog.hathitrust.org/api/volumes/oclc/64572178.html.
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Bonotti, Matteo. "Pluralism and moderation in an inclusive political realm : a normative defence of religious political parties." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/4460.
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In this thesis, I outline the normative relevance of religious political parties as carriers of values in the context of contemporary political theory. The central argument of my thesis is that religious political parties are, in ideal terms, vital institutional tools for channelling religious claims into the public political realm of liberal democratic polities, in a way that favours democracy. The reason for my claim is that there is a set of normative criteria that all political parties ought to comply with. These include loyal opposition (i.e. the endorsement of the constitutional and institutional framework in which parties operate), acknowledgement and respect of political pluralism and commitment to pursuing power only through legal means. These normative criteria are grounded in the idea that political parties are “bilingual”, i.e. they occupy a unique position between civil society and public political realm. By complying with these criteria political parties can contribute in channelling and moderating religious and other perfectionist claims in a way that renders them suitable for democratic politics. Furthermore I argue that religious political parties are best incorporated, in ideal terms, by a regime of nonconstitutional pluralism, where no religious faith is officially recognized in the constitution but the political guarantees exist for the expression of religious views in the public political realm through religious political parties. Finally, I examine two specific religious parties, the Justice and Development Party (Adalet ve Kalkinma Partisi - AKP) in Turkey and the former Christian Democratic Party (Democrazia Cristiana - DC) in Italy, in order to assess to which extent they have complied with the normative criteria of party politics and, therefore, contributed in enhancing democracy in their respective polities.
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Prado, Donoso Maximiliano. "Pluralism, political deliberation and religion : an analysis of the role of religious arguments in public political debate." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0024/MQ50960.pdf.
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Beyers, Jaco. "Sinkretisme as pluralisering en sakralisering 'n godsdiens- en sendingteologiese perspektief /." Access to E-Thesis, 2005. http://upetc.up.ac.za/thesis/available/etd-12052005-135221/.
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Gennuso, Mary J. "A Critical Analysis and Defense of John Hick's Philosophy of Religious Pluralism." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/59.
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This study conducts a critical analysis and defnse of John Hick's philosohpy of religious pluralism. Contrary to his critics, Hick's theory is shown to be philosophically plausible and logically coherent. However, while the pluralist hypothesis can be defended philosophically, there are theological or religious problems with it. Both the strengths and weaknesses of the hypothesis are drawn out in this study, which is conducted under four main categories - epistemology, ontology, truth calims, and eschatology. Major criticisms of the hypothesis are debunked. Important concepts of Hick's overall philosophy of religion, such as experiencing-as, soul-making, and the Kantian connection, are explored in relation to the hypothesis, as are Hick's influences from the various religions.
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Kwon, Sue Ja. "At the gate of forest multi-religious identity /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Berg, Daniel F. "Pluralism, religious bias and pathologizing: The interpretation and use of D. W. Winnicott's theories in the psychoanalytic study of religion." Thesis, University of Ottawa (Canada), 1998. http://hdl.handle.net/10393/4343.
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This thesis is a close analysis of the work of five scholars in psychology of religion, scholars who have incorporated elements of D. W. Winnicott's psychoanalytic object relations theories into their own work. In this group of five there are three who pioneered the use of Winnicott in psychology of religion and two whose work is more recent. The point of my research is to demonstrate how religious bias affects the interpretation and use of Winnicott by scholars of religion, or more positively, to assess to what degree these scholars can appreciate the experiences of those whose values and religiosity differ from their own. I demonstrate that the religious psychologists who pioneered the use of Winnicott tend to pathologize those experiences and groups that diverge from their own ideals and I argue that this tendency contaminates their interpretation of his theories. Fortunately I have not found this tendency in the work of the other two more contemporary psychologists of religion. The political use of pathologizing is not new to analytic circles. Analysts of the psychoanalytic movement show how readily proponents of a new stream of interpretation or the establishment that resists the new approaches get pathologized: reformers are pathologized by the mainstream and vice versa. What I am seeking is an approach to helping that does not pathologize because of religious differences, but rather seeks to release the healing potential within the individual and his or her own system of belief. I am not the first to diagnose religious bias in the work of psychology of religion scholars. In response to the prevalence of what he calls "religious psychologists" in psychology of religion, and the corresponding problems of religious bias, Benjamin Beit-Hallahmi has pioneered the use of the label "ethnocentric," an anthropological term arising from the evaluation of anthropologists' work with people from other cultures, as a word to describe how religious bias affects scholarly activity in psychology of religion. Beit-Hallahmi like others who have identified this type of problem recommends that biographical factors and the scholar's religious affiliation and definition of religion be used as analytical tools for better comprehending a psychologist of religion's theories. In keeping with this recommendation and perhaps new trend in psychology of religion, I, as a means to better contextualize these five scholars' use of Winnicott, pay close attention to the biographical material that can be obtained for each of them as well of course as for Winnicott himself. In my interpretation of Winnicott, I find his approach to be the antithesis of ethnocentric, religiously biased pathologizing, both in his life experiences when he himself was subject to this kind of political analytical denigration, as well as in his clinical and theoretical approaches. I find Winnicott to be a pluralist, one who believed that the cultural creations of humankind are infinitely varied and not subject to classification. Unfortunately, several psychoanalytic scholars of religion have introduced pathological distinctions into Winnicott's interpretations of the human condition, and it is the work of this thesis to carefully analyse these innovations situating them in their religious contexts. Fortunately, there are also more pluralistic and less ethnocentric uses of Winnicott's theory, and building on these and my own analysis of Winnicott I conclude with suggestions for a more humane and enriching psychoanalysis of religion. (Abstract shortened by UMI.)
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Parsons, Jonathan D. "Religious realism and non-realism in John Hick's pluralistic hypothesis is Hick really safe from Feuerbach? /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1598.
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Daniels, Smith Anisi. "A Study of the Relationship Between Racial and Religious Identities." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1524615640339724.
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Lopes, de Jesus Lara. "An exploration of the experiences of religiously committed counselling professionals working with religious and non-religious client." Thesis, University of Roehampton, 2016. https://pure.roehampton.ac.uk/portal/en/studentthesis/an-exploration-of-the-experiences-of-religiously-committed-counselling-professionals-working-with-religious-and-non-religious-client(6b38a18c-f21c-462f-8d7f-de3ca3763596).html.
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Most of the existing research on relationships between counselling and religion has addressed how practitioners provide services to religious clients or on strategies for working with people from specific religious traditions. The focus of this study is on how counselling professionals’ religious identity may impact on their clinical work. All the participants had at least one year of post-qualification experience working with religious and non-religious clients. Nine participants (6 female and 3 males) were interviewed and the data were analysed using a social constructionist version of Grounded Theory. This gave rise to four different yet highly related sub-categories. These were as follows: 1) Meaning making: Identity within the context of religion, 2) Keeping my faith life and my psychotherapy life separate, 3) Disclosure: The Unavoidable Blend between Religion and Counselling, 4) The Impact on Therapy. The findings of this study suggest that there is a tension in the way counselling professionals are managing their religious identity within their professional environment (i.e. training, supervision and counselling room). This tension seems to be centred on a need to protect their religious self from challenges imposed by professional colleagues, and a need, at least for some participants, to use the counselling room to reinforce their religious beliefs. While some participants have consciously chosen to keep their religious self out of the therapy room, others emphasise this split between religious and professional self is not possible when it comes to their counselling practice. The participants’ need to protect themselves from potential negative judgment was identified as a complex phenomenon that formed the basis of the core category ‘Protection’. The findings have added a novel perspective in recognising the impact a counselling practitioner’s religious beliefs has on their clinical, supervisory and training experiences.
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Häger, Andreas. "Religion, rock och pluralism : En religionssociologisk studie av kristen diskurs om rockmusik." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-84.
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Rock music has during all of its almost 50 years of existence been the subject of criticism and debate. Much of this criticism has risen from religious circles. But also in these circles, rock music has its advocates. This thesis studies the reactions to rock music by spokespersons for institutional Christianity. Most of the material studied is written and published material. The material dates from 1983-1998 and originates from Sweden, Finland and the United States. The material is studied qualitatively. The purpose is to study the Christian discourse on rock music as an example of how institutional religion defends itself against competition. A theoretical perspective and conceptual apparatus is developed. The Christian discourse on rock is viewed as the defence of a monopolistic symbolic universe - institutional Christianity - against an outside threat - rock. This defence is described by two concepts, devaluation and incorporation. Devaluation involves giving rock an inferior status, for example defining it as demonic. Incorporation is an attempt to make rock part of the Christian symbolic universe. The result of devaluation and incorporation is the same: the denial of any reality outside the Christian symbolic universe. Several different techniques for devaluating and incorporating for example rock music can be used. Two such techniques are studied in the thesis: symbol interpretation, and the defence of boundaries. The main contribution of the thesis is the development and application of a theoretical perspective on how institutional religion defends itself against competition. The discussion on how established religion reacts to "secular" media adds an important dimension to the academic discussion on media, religion and culture.
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Jeffrey, Andrew V. "Some issues concerning the epistemic value of religious experience /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/5697.
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Munjid, Achmad. "Building a Shared Home: Investigating the Intellectual Legacy of the Key Thinkers of Inter-Religious Dialogue in Indonesia." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/290756.
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ReligionPh.D.
How does inter-religious dialogue in Indonesia transform and being transformed by the New Order authoritarian regime in the creation of a strong civil society and a religiously plural and democratic country? By discussing the politicization of religion and mobilization of religious communities by the New Order regime to fight against the Communists in the wake of the 1965 tragedy as the background, this dissertation seeks to analyze the anatomy of inter-religious relations in the country, including its historical roots, pivotal events, enduring issues and consequential development in the later period. The discussion is placed in a wider theoretical context on the role of religion in public life. Based on the analysis of topical biography, academic works, media reports and other reliable unpublished documents as the main sources, the dissertation investigates the intellectual legacy of four selected key thinkers in the field of inter-religious dialogue. It critically discusses the complex interplay between religion and politics in particular relation to such issues as religious pluralism, religious tolerance, exclusivism, human rights, freedom of religion, legal discrimination, and minority-majority relations. It highlights why and how the contesting discourse within a particular religious community about other group, between different religious communities, especially the Muslims and the Christians, as well as between religious communities and the regime move toward certain direction in particular context and then move towards the opposite direction in other context. Despite the wide spread conflict towards the end of the New Order regime and during the 2000s, the dissertation proved that inter-religious relations in Indonesia in general developed from antagonism to more dialogical relations over the period. The four selected key thinkers of inter-religious dialogue and their intellectual legacy demonstrated how religion could make fundamental contribution in the creation of democracy in a religiously plural society.
Temple University--Theses
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Desmarais, Gabrielle. "Religion Drag: The Relevance of “Critical Religion” and Queer Theory to Canadian Law and Religious Freedom." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30438.
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This dissertation analyses the use of the word “religion” in Canadian law and theorises the consequences of its use for the legal protection of religious movements in Canada. Chapter One establishes the problems of the word “religion” in academic discourse by providing an overview of work in the field of critical religion. This dissertation considers whether the critiques of the term “religion” by scholars working within critical religion are equally relevant when considering the role of religion in human rights law. Chapter Two turns an investigative eye toward Canadian case law using the word “religion”, from Chaput v Romain (1959) to Alberta v Hutterian Brethren of Wilson Colony (2009). The analysis highlights how the use of “religion” in Canadian law does indeed reflect academic concerns. Chapter Three uses queer theory to speculate the consequences of an unstable concept of religion for the protection of religious freedom, especially as it pertains to new religious movements. Judith Butler’s notions of performativity and drag are applied to theorise the performance of “religion” and its outcomes. Some suggestions for how to proceed conclude the dissertation.
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Berg, Daniel F. "Pluralism, religious bias and pathologizing, the interpretation and use of D.W. Winnicott's theories in the psychoanalytic study of religion." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0008/NQ32439.pdf.
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Ellsworth, Ryan M. Palmer Craig. "Evolution and religion theory, definitions, and the natural selection of religious behavior /." Diss., Columbia, Mo. : University of Missouri--Columbia, 2009. http://hdl.handle.net/10355/6527.
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The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Title from PDF of title page (University of Missouri--Columbia, viewed on November 13, 2009). Thesis advisor: Dr. Craig T. Palmer. Includes bibliographical references.
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MacQueen, Kenneth G. (Kenneth George). "Speech act theory and the roles of religious language." Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=72800.
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