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Jerome Gellman [43]Jerome I. Gellman [25]Jerome-I. Gellman [1]
  1. In defence of a contented religious exclusivism.Jerome Gellman - 2000 - Religious Studies 36 (4):401-417.
    In this paper I defend the possibility that a ‘contented religious exclusivist’, will be fully rational and not neglectful of any of her epistemic duties when faced with the world’s religious diversity. I present an epistemic strategy for reflecting on one's beliefs and then present two features of religious belief that make contented exclusivism a rational possibility. I then argue against the positions of John Hick, David Basinger, and Steven Wykstra on contented exclusivism, and criticize an overly optimistic conception of (...)
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  2.  61
    Mysticism.Jerome Gellman - 2008 - Stanford Encyclopedia of Philosophy.
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  3.  48
    Experience of God an the Rationality of Theistic Belief.Jerome I. Gellman - 1997 - Cornell Up.
    Introduction i This work is a sustained argument for the rationality of belief in God based on the evidence that across various religions down through history people seem to have experienced God.1 If we conf1ne ourselves to rationality ...
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  4.  17
    Mystical Experience of God: A Philosophical Inquiry.Jerome Gellman - 2001 - Routledge.
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  5.  52
    A Surviving Version of the Common Sense Problem of Evil.Jerome Gellman - 2017 - Faith and Philosophy 34 (1):82-92.
    Chris Tweedt has offered a solution to the “common sense problem of evil,” on which that there is gratuitous evil is justified non-inferentially as a trivial inference from non-inferentially justified premises by invoking versions of CORNEA. Tweedt claims his solution applies not only to the versions of the common sense problem of evil offered by Paul Draper and Trent Dougherty, but also to that offered by me in this journal in 1992. Here I argue that Tweedt fails to defeat this (...)
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  6. On God, Suffering and Theodical Individualism.Jerome Gellman - 2010 - European Journal for Philosophy of Religion 2 (1):187 - 191.
  7. Jean Paul Sartre: The Mystical Atheist.Jerome Gellman - 2009 - European Journal for Philosophy of Religion 1 (2):127 - 137.
    Within Jean Paul Sartre’s atheistic program, he objected to Christian mysticism as a delusory desire for substantive being. I suggest that a Christian mystic might reply to Sartre’s attack by claiming that Sartre indeed grasps something right about the human condition but falls short of fully understanding what he grasps. Then I argue that the true basis of Sartre’s atheism is neither philosophical nor existentialist, but rather mystical. Sartre had an early mystical atheistic intuition that later developed into atheistic mystical (...)
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  8. Prospects for a sound stage 3 of cosmological arguments.Jerome Gellman - 2000 - Religious Studies 36 (2):195-201.
    Recently, "Religious Studies" published an article by Richard Gale and Alexander Pruss, arguing that there exists a necessary being who is a creator of the world. Building on their argument, I argue that, assuming that there is exactly one creator, that creator is essentially omnipotent.
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  9. Religious Diversity and the Epistemic Justification of Religious Belief.Jerome I. Gellman - 1993 - Faith and Philosophy 10 (3):345-364.
    There exists a diversity of "evidence-free" religions, contradicting one an- other. There will be an epistemic problem for a religious devotee either because evidence-free belief is in general not epistemically justified in the face of diversity, or because of a special problem in the religious case. I argue that in general evidence-free belief is epistemically justified in the face of diversity. Then I argue that recent arguments of Wykstra and Basinger fail to show that there is a special problem in (...)
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  10.  97
    Mysticism and religious experience.Jerome I. Gellman - 2005 - In William J. Wainwright (ed.), The Oxford handbook of philosophy of religion. New York: Oxford University Press. pp. 138--167.
    This chapter discusses wide and narrow definitions of “mystical experience” and of “religious experience”; categories and attributes of mystical experience; perennialism vs. constructivism; on the possibility of experiencing God; epistemology: The doxastic practice approach and the argument from perception; criticisms of the doxastic practice approach and the argument from perception; religious diversity; naturalistic explanations; and mysticism, religious experience, and gender.
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  11.  63
    A Surviving Version of the Common Sense Problem of Evil.Jerome Gellman - 2017 - Faith and Philosophy 34 (1):82-92.
    Chris Tweedt has offered a solution to the “common sense problem of evil,” on which that there is gratuitous evil is justified non-inferentially as a trivial inference from non-inferentially justified premises by invoking versions of CORNEA. Tweedt claims his solution applies not only to the versions of the common sense problem of evil offered by Paul Draper and Trent Dougherty, but also to that offered by me in this journal in 1992. Here I argue that Tweedt fails to defeat this (...)
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  12.  10
    The Experience of Evil and Support for Atheism.Jerome Gellman - 2013 - In Justin P. McBrayer & Daniel Howard‐Snyder (eds.), The Blackwell Companion to the Problem of Evil. Oxford, UK: Wiley. pp. 98–112.
    In this chapter, I put aside typical arguments from experienced evil to the belief that God does not exist. Instead, in the first section, my focus is on how experiences of evil provide epistemic support for atheism by analogy with the ways philosophers have claimed experiences allegedly of God provide support for theistic belief. In the second section, I will sketch other ways in which atheism gets support when a person experiences evil, ways not analogous to how philosophers have thought (...)
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  13.  86
    Omnipotence and Impeccability.Jerome Gellman - 1977 - New Scholasticism 51 (1):21-37.
  14.  95
    On a New Logical Problem of Evil.Jerome Gellman - 2015 - Faith and Philosophy 32 (4):439-452.
  15.  49
    The limits of maximal power.Jerome I. Gellman - 1989 - Philosophical Studies 55 (3):329 - 336.
  16.  53
    The name of God.Jerome I. Gellman - 1995 - Noûs 29 (4):536-543.
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  17. In Defense of Petitionary Prayer.Jerome I. Gellman - 1997 - Midwest Studies in Philosophy 21 (1):83-97.
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  18. On an Alleged Proof of Atheism: Reply to John Park.Jerome Gellman - 2015 - European Journal for Philosophy of Religion 7 (3):267--274.
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  19. A Theistic, Universe-Based, Theodicy of Human Suffering and Immoral Behavior.Jerome Gellman - 2012 - European Journal for Philosophy of Religion 4 (4):107--122.
    In what follows I offer an explanation for the evils in our world that should be a live option for theists who accept middle knowledge. My explanation depends on the possibility of a multiverse of radically different kinds of universes. Persons must pass through various universes, the sequence being chosen by God on an individual basis, until reaching God’s goal for them. Our universe is depicted as governed much by chance, and I give a justification, in light of my thesis, (...)
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  20. Ersatz Belief and Real Belief.Jerome Gellman - 2019 - Symposion: Theoretical and Applied Inquiries in Philosophy and Social Sciences 6 (1):39-53.
    Philosophers have given much attention to belief and knowledge. Here I introduce an epistemic category close to but different from belief, that I call ‘ersatz’belief. Recognition of this category refines our catalogue of epistemic attitudes in an important way.
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  21. I Called to God from a Narrow Place a Wide Future for Philosophy of Religion.Jerome Gellman - 2011 - European Journal for Philosophy of Religion 3 (1):43 - 66.
    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, (...)
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  22.  7
    Beyond Belief.Jerome Gellman - 2006 - Faith and Philosophy 23 (3):299-313.
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  23.  23
    Abraham! Abraham!: Kierkegaard and the Hasidim on the Binding of Isaac.Jerome I. Gellman - 2003 - Routledge.
    Abraham! Abraham! is an adventure in contemporary theology addressing the akedah (the binding or sacrifice of Isaac) inspired by Kierkegaard and by the Hasidim, especially Rabbi Nachman of Breslav and Rabbi Mordecai Joseph Leiner of Izbica. Gellman presents his version of Kierkegaard and compares and contrasts this with Hasidic thinkers. He then proceeds to employ Kierkegaardian and Hasidic themes to develop a contemporary reading of the story, and, in contrast, presents an understanding of the akedah from Sarah's point of view. (...)
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  24.  39
    Naming, and Naming God.Jerome I. Gellman - 1993 - Religious Studies 29 (2):193 - 216.
    In what follows I wish to make a contribution to the clarification of the logic of the name . I will do so in two stages. In the first stage I will be investigating the meaning of names in general, and how names refer. In the second stage I will attempt to apply the findings of the first stage to the name , in light of the way that name functions in religious discourse.
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  25.  70
    It is logically impossible for everlasting God to fall into boredom.Jerome Gellman - 2018 - Religious Studies 54 (2):285-288.
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  26.  14
    And the jewish God.Jerome Gellman - 2012 - In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), The Routledge Companion to Theism. Routledge. pp. 38.
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  27.  37
    Beyond Belief.Jerome Gellman - 2006 - Faith and Philosophy 23 (3):299-313.
  28.  77
    Credulity and Experience of God.Jerome Gellman - 2007 - Philo 10 (2):114-124.
    In this paper I argue that Richard Swinburne fails to adequately support his Principle of Credulity in favor of the validity of alleged experiences of God. I then formulate an alternative, analogical argument for the validity of alleged experiences of God from the validity of sense-perceptual experiences, and defend it against objections of Gale and Fales. But then I argue against trying to establish the validity of alleged experiences of God by analogy.
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  29.  79
    Critical Study of Richard Dawkins, The God Delusion.Jerome Gellman - 2008 - Philo 11 (2):193-202.
    I examine the two main arguments that Richard Dawkins offers in The God Delusion to convince believers that God does not exist. Dawkins’ arguments, as stated, are not successful. Neither do sympathetic extensive reformulations have what it takes to require a believer to admit that God probably does not exist. I further argue against Dawkins’ assuming that belief in God, if legitimate, can be only a scientific hypothesis.
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  30.  6
    Ersatz Belief and Real Belief.Jerome Gellman - forthcoming - Symposion. Theoretical and Applied Inquiries in Philosophy and Social Sciences.
    Jerome Gellman ABSTRACT: Philosophers have given much attention to belief and knowledge. Here I introduce an epistemic category close to but different from belief, that I call ‘ersatz’ belief. Recognition of this category refines our catalogue of epistemic attitudes in an important way. Download PDF.
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  31.  33
    Experiencing God's Infinity.Jerome I. Gellman - 1994 - American Philosophical Quarterly 31 (1):53 - 61.
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  32.  55
    Hasidic mysticism as an activism.Jerome Gellman - 2006 - Religious Studies 42 (3):343-349.
    In her important work, Hasidism as Mysticism: Quietistic Elements in Eighteenth Century Hasidic Thought, the late Rivkah Schatz-Uffenheimer depicted early eighteenth-century Hasidism as a movement with pronounced ‘quietist tendencies’. In this paper I raise several difficulties with this thesis. These follow from social-activist features of early Hasidism as well as from a selection from the writings of leading early Hasidic masters. I conclude that a major stream of thought in early Hasidim was not quietist in tendency. Finally, I compare the (...)
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  33. Inductive evidence for other minds.Jerome I. Gellman - 1974 - Philosophical Studies 25 (July):323-336.
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  34. Jeff Jordan and Daniel Howards-Snyder, eds., Faith, Freedom, and Rationality, Philosophy of Religion Today Reviewed by.Jerome I. Gellman - 1996 - Philosophy in Review 16 (5):355-357.
     
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  35.  28
    Kierkegaard's fear and trembling.Jerome I. Gellman - 1990 - Man and World 23 (3):295-304.
  36.  14
    Maimonides'.Jerome I. Gellman - 1991 - Review of Metaphysics 45 (2):309-328.
  37.  31
    Maimonides' "Ravings".Jerome I. Gellman - 1991 - Review of Metaphysics 45 (2):309 - 328.
    MAIMONIDES the great systematizer of Jewish Law, left no systematic philosophy for later generations. His philosophical legacy consists mainly of his Guide of the Perplexed and a few lesser philosophical tracts. The Guide is notoriously informal and unsystematic, moving from topic to topic in a manner that appears at times to have no inner logic. The lesser tracts yield only fragments of a whole. In addition, for whatever reasons, Maimonides felt obliged to conceal at least some of his true philosophical (...)
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  38.  50
    Notes: A New Gettier-Type Refutation of Nozick´s Analysis of Knowledge.Jerome Gellman - 2004 - Principia: An International Journal of Epistemology 8 (2):279–283.
    Discussion: A New Gettier-Type Refutation of Nozick´s Analysis of Knowledge.
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  39.  25
    Naming, and Naming God: JEROME I. GELLMAN.Jerome I. Gellman - 1993 - Religious Studies 29 (2):193-216.
    In what follows I wish to make a contribution to the clarification of the logic of the name ‘God’. I will do so in two stages. In the first stage I will be investigating the meaning of names in general, and how names refer. In the second stage I will attempt to apply the findings of the first stage to the name ‘God’, in light of the way that name functions in religious discourse.
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  40. Non-Existence, Modalities, and Anselm's Ontological Argument.Jerome I. Gellman - 1970 - Dissertation, Wayne State University
     
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  41. On arguing from God's possibility to his necessity.Jerome I. Gellman - 1979 - Logique Et Analyse 22 (88):525.
     
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  42.  5
    On Mysticism and Constructive Gaps.Jerome Gellman - 2019 - Constructivist Foundations 15 (1):11-12.
    Open peer commentary on the article “Constructivism and Mystical Experience” by Hugh Gash.: I list four suggestions for ways Gash might consider refining and advancing his target article: Defending RC as being needed, attending more to mystical traditions, clarifying mystical traditions and social consensus, and considering the desire for self-transcendence as relevant.
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  43.  35
    Plantinga-Warrant and Reliabilist Warrant.Jerome Gellman - 2014 - Principia: An International Journal of Epistemology 18 (2):291.
    I argue that reliabilist warrant should not require that a true belief have been produced in accordance with a design plan. At least sometimes, it seems sufficient that there be an intent for the faculty to have the reliable outcomes it in fact has. This pertains to the notion of warrant of Alvin Plantinga.
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  44.  39
    Religion as Language.Jerome I. Gellman - 1985 - Religious Studies 21 (2):159 - 168.
  45.  5
    Re-Identifying God in Experience.Jerome I. Gellman - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 36:80-85.
    If an alleged experience of God can constitute evidence for God’s existence, then it must be possible for God to be a perceptual particular, that is, a substantive, enduring object of perception. Furthermore, if several such experiences are to be cumulative evidence for God’s existence, then it must be possible to reidentify God from experience to experience. I examine both a "conceptual" and an "epistemological" argument against these possibilities that is derived from the work of Richard Gale. I argue that (...)
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  46.  22
    Religious Language: JEROME I. GELLMAN.Jerome I. Gellman - 1985 - Religious Studies 21 (2):159-168.
    When are sentences A and B the same belief? Following Quine, observation sentences A and B are the same belief when they share the same stimulus–meaning, similar patterns of assent and dissent by subjects when the sentences are queried in the presence of the same non–linguistic stimuli. As for non–observation sentences we note a suggestion of Karl Schick: apply linguistic stimuli in the form of utterances of the language, and map the connections between sentences in the language in terms of (...)
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  47.  49
    Suter on Russell on meinong.Jerome I. Gellman - 1969 - Philosophy and Phenomenological Research 29 (3):441-445.
  48.  10
    Suter on Russell on meinong.Jerome-I. Gellman - 1969 - Philosophy and Phenomenological Research 29:441-445.
    THE AUTHOR REPLIES TO RONALD SUTER'S "RUSSELL'S\n'REFUTATION' OF MEINONG IN 'ON DENOTING'," "PHILOSOPHY AND\nPHENOMENOLOGICAL RESEARCH," JUNE, 1967. SUTER'S\nINTERPRETATION OF ONE OF RUSSELL'S ARGUMENTS IS CRITICIZED\nON EXEGETICAL GROUNDS, AND HIS DEFENSE OF ANOTHER ARGUMENT\nIS REBUTTED ON LOGICAL GROUNDS. MEINONG'S THESIS IS\nPRESENTED AS THE THESIS THAT ALL STATEMENTS OF A CERTAIN\nFORM ARE TRUE. IT IS ARGUED THAT ALL OF RUSSELL'S ARGUMENTS\nARE ATTEMPTS TO POSE COUNTER-EXAMPLES TO THIS SINGLE VIEW.\nMEINONG IS DEFENDED AGAINST RUSSELL'S COUNTER-EXAMPLES.
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  49. Timothy A. Robinson, ed., God Reviewed by.Jerome I. Gellman - 1997 - Philosophy in Review 17 (3):208-209.
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  50. Todd C. Moody, Does God Exist? Reviewed by.Jerome I. Gellman - 1997 - Philosophy in Review 17 (4):269-270.
     
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