Thesis (Ph. D.)--University of Chicago, Divinity School, 2002. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph. D.)--University of Chicago, Dept. of History, June 2003. / Includes bibliographical references. Also available on the Internet.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1992. / Abstract. Includes bibliographical references (leaves 144-157).

Thesis (M. A.)--University of Notre Dame, 2005. / Thesis directed by David Sikkink for the Department of Sociology. "April 2005." Includes bibliographical references (leaves 34-38).

Thesis--Wisconsin. / Vita. Includes bibliographical references (leaves 336-375).

Thesis (M.A.)--West Virginia University, 2007. / Title from document title page. Document formatted into pages; contains vi, 63 p. : ill. Includes abstract. Includes bibliographical references (p. 59-61).

From Introduction: It was a feature of South African political life to have senseless and continued political violence especially in areas such as KwaZulu Natal and Gauteng., There were certain places that were demarcated as "no-go areas" in other parts of the country for political rivals* This research has been directed by the cries of many South Africans pleading for political tolerance. Tolerance was a term used by both politicians and ordinary people alike and therefore open to misuse and various interpretations. As a term it was therefore without adequate clarification on its meaning. It is an attempt of this study to clarify and promote this value of tolerance. In Chapter One, the value of tolerance is examined. It is described as putting up with what is disliked or disapproved for the sake of others. But it is deliberate and is therefore a virtue. Positive attitudes, motives and power are central to tolerance. For tolerance to be sustained, solid foundations such as education, respect for others and their freedoms, democracy, justice, stability and reciprocity are to be laid. A light is also being shed on the limits of this virtue. Considerations and circumstances which need to be taken when deciding on each an action are the very motives and conditions for tolerance. This further makes the issue of tolerance to be complex. Church history shows that tolerance does not come naturally. It is a difficulty because of certain principles that are at stake. When viewed from the twentieth century perspective many of Church history's periods were of intolerance because the church had power. Tolerance was an exception, a plea of those without power. South Africa has to unlearn much of intolerance because of the past that militated against tolerance. Fortunately tolerance is now being firmly entrenched as law. Even though it is so, the tension of being tolerant and intolerant still exists especially in the whole area of abortion. Let us examine why tolerance is such a complex issue and a virtue to be promoted.

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Thesis (M.A.)--Baylor University, 2007. / Includes bibliographical references (p. 35-37).

This dissertation makes a full critical analysis of John Hick's pluralistic hypothesis (which views great world religions as equally valid ways of salvation/liberation) from an Islamic perspective. To be able to do this, it begins with a survey of Islamic responses to the problem of religious diversity by employing Alan Race's threefold taxonomy (exclusivism, inclusivism and pluralism). Chapter one concludes that al-Maturidi's exclusivistic and AtefI's inclusivistic approaches cannot satisfactorily answer the matter in hand, namely "why a compassionate and loving God should exclude totally or partially the vast majority of human beings from salvation/liberation. " Arkoun's pluralistic viewpoint comes closer to Hick's but is incomplete, immature and radically reductionist. The dissertation, then, starts examining Hick's pluralism. First, it gives an extensive account of pluralism. At the fundamental level, Hick argues for the veridicality of one's experience in order to establish the right of one to believe, which in turn creates the problem of religious diversity: several religions claiming to offer the best way of salvation/liberation. Before putting forward his own theory, Hick examines other naturalistic (Durkheimian and Freudian) and religious (exclusivistic and inclusivistic) accounts of religions. He dismisses them as unsatisfactory and poses his religious interpretation of religion. Drawing the Kantian distinction of noumenon and phenomenon, Hick claims that religions, with their personal gods and impersonal absolutes, are phenomenal responses to the noumenal Real. His soteriological criterion of transformation from "self-centredness to Reality-centredness" contends that great world religions are equally valid ways of salvation/liberation. Since the noumenal Real is totally ineffable, religious language should be understood mythically/metaphorically. After careful critical consideration, the thesis concludes that Hick's pluralism cannot be compatible with Islam, unless it is modified from three angles: the total ineffability of the Real must be replaced with a "moderate ineffability" (hence moderate pluralism), a hermeneutical reading of the holy texts should replace Hick's mythical approach, and Hick's primarily ethical soteriological criterion needs to be extended to include the ritual aspect of religion. This modified version of Hick's pluralism is named "moderate pluralism. " The thesis concludes that moderate pluralism is compatible with Islam and offers a way forward particularly in its dealing with other religions.