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1

Evans, Rod L. Fundamentalism: Hazards and heartbreaks. La Salle, Ill: Open Court, 1988.

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2

Harris, Harriet A. Fundamentalism and evangelicals. Oxford: Clarendon Press, 1998.

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3

Hiro, Dilip. Islamic fundamentalism. London: Paladin, 1989.

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4

Hiro, Dilip. Islamic fundamentalism. London: Paladin Grafton Books, 1989.

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5

Hansjörg, Hemminger, ed. Fundamentalismus in der verweltlichten Kultur. Stuttgart: Quell, 1991.

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6

Watt, W. Montgomery. Islamic fundamentalism and modernity. London: Routledge, 1988.

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7

Chelishchev, V. I. Fundamentalizm i fundamentalisty. Moskva: RGSU, 2010.

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8

Klaus, Kienzler, ed. Der Neue Fundamentalismus: Rettung oder Gefahr für Gesellschaft und Religion? Düsseldorf: Patmos Verlag, 1990.

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9

Hubbert, Joachim. Fundamentalismus, Fanatismus gegen die Moderne. Bochum: Universitätsverlag Dr. N. Brockmeyer, 1996.

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10

Lawrence, Bruce B. Defenders of God: The fundamentalist revolt against the modern age. San Francisco: Harper & Row, 1989.

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11

Ataöv, Türkkaya. 'Holy' terror: The role of Christian fundamentalists in U.S.-led globalization and war. Penang, Malaysia: Citizens International, 2008.

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12

Connolly, Sean. Fundamentalism. London: Wayland, 2014.

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13

Rayner, John D. Fundamentalism. London: Union of Liberal and Progressive Synagogues, 1998.

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14

Sean, Connolly. Fundamentalism. London: Wayland, 2008.

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15

Arnoldshain, Evangelische Akademie, and Gemeinschaftswerk der Evangelischen Publizistik (Germany), eds. Projektionen des Fundamentalismus: Reflexionen und Gegenbilder im Film. Marburg: Schüren, 2008.

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16

Rubin, Barry. Islamic fundamentalism in Egyptian politics. New York: St. Martin's Press, 1990.

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17

Brent, John S. The experience of leaving Protestant Fundamentalism: An existential-phenomenological analysis. Ann Arbor, Mich: UMI Dissertation Services, 1991.

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18

K, Hadden Jeffrey, Shupe Anson D, and New Ecumenical Research Association (Unification Theological Seminary), eds. Secularization and Fundamentalism reconsidered. New York: Paragon House, 1989.

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19

Salam, Sidahmed Abdel, and Ehteshami Anoushiravan, eds. Islamic fundamentalism. Boulder, Colo: Westview Press, 1996.

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20

Christian, Nielsen Niels. Fundamentalism, mythos, and world religions. Albany: State University of New York Press, 1993.

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21

Brouwer, Steve. Exporting the American gospel: Global Christian fundamentalism. New York: Routledge, 1996.

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22

1944-, Gifford Paul, and Rose Susan D. 1955-, eds. Exporting the American gospel: Global Christian fundamentalism. London: Routledge, 1996.

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23

Tarmizi, Taher, ed. Radikalisme agama. Jakarta: Pusat Pengkajian Islam dan Masyarakat, IAIN Jakarta, 1998.

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24

Rahman, Fazlur. Revival and reform in Islam: A study of Islamic fundamentalism. Oxford: Oneworld, 2000.

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25

Meir, Litvak, and Limor Ora, eds. Ḳanaʼut datit. Yerushalayim: Merkaz Zalman Shazar le-toldot Yiśraʼel, 2007.

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26

Mordecai, Victor. Is fanatic Islam a global threat? Springfield, MO: V. Mordecai, 1996.

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27

Mordecai, Victor. Is fanatic Islam a global threat? [Jerusalem: V. Mordecai, 1995.

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28

Mordecai, Victor. Is fanatic Islam a global threat? Taylors, SC: V. Mordecai, 1997.

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29

Hyman, Anthony. Muslim fundamentalism. London: Institute for the Study of Conflict, 1985.

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30

Hyman, Anthony. Muslim fundamentalism. London, England: Institute for the Study of Conflict, 1985.

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31

Kelsey, Jane. Economic fundamentalism. London: Pluto Press, 1995.

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32

Moore, Thomas Gale. Environmental fundamentalism. [Stanford, CA]: Hoover Institution, Stanford University, 1992.

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33

FUNDAMENTALISM: THE SEARCH FOR MEANING. OXFORD: OXFORD UNIV PRESS, 2004.

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34

Harris, Harriet A. Fundamentalism and Evangelicals. Ebsco Publishing, 2008.

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35

Marsden, George M. Fundamentalism and American Culture. 3rd ed. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197599488.001.0001.

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This work provides the history of Christian fundamentalism, which emerged as a movement with that name in 1920. It first looks at the roots of the movement in evangelical revivalism before 1920. Then it considers fundamentalists’ most characteristic outlooks. It describes the distinctive outlooks of Dispensational Premillennialism concerning history and modern times. Then it looks at the role of Holiness teachings, especially Keswick Holiness, in shaping fundamentalism. Fundamentalists, especially of the Presbyterian variety, were also militant defenders of traditional evangelical Protestant orthodoxy. Being a coalition of related movements, fundamentalists displayed a variety of views as to how to engage mainstream culture. These outlooks and tendencies coalesced into a nationally prominent fundamentalist movement during the years of cultural change from 1917 to 1925. The analysis looks at various dimensions of fundamentalism of the 1920s. The penultimate chapter looks at more recent American fundamentalism, especially in the rise of the religious right since the 1970s. The concluding chapter reflects on the continuing legacy of fundamentalism in the twenty-first century, even as the term itself is less widely used.
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36

Lomax, James W., and Nathan Carlin. Practical Implications of Personal Spirituality. Edited by John R. Peteet, Mary Lynn Dell, and Wai Lun Alan Fung. Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780190681968.003.0009.

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Mental health providers, as a group, tend to think of themselves as liberal and tolerant because they have a commitment to being nonjudgmental in clinical activities and actions. University professors also often think of themselves as liberal and tolerant, if for different reasons. Rarely do mental health providers and university professors think of themselves as fundamentalists. Indeed, both usually look askance at fundamentalism, especially religious fundamentalism. Yet this chapter suggests, following Adam Phillips, that everyone is a fundamentalist about something, about some key personal value or principle. The chapter provides some historical and cultural context for understanding fundamentalisms broadly. Focusing on transference and countertransference dynamics in clinical and educational settings, it argues that it is good to achieve self-awareness about those fundamentals in advance of provocative challenges in order to avoid unprofessional responses to patients and students and that various fundamentalisms can serve adaptive functions.
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37

In pursuit of purity: American fundamentalism since 1850. Greenville, S.C: Unusual Publications, 1986.

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38

Khalifa, Kareem, Jared Millson, and Mark Risjord. Inference to the Best Explanation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198746904.003.0006.

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Many epistemologists take Inference to the Best Explanation (IBE) to be “fundamental.” For instance, Lycan (1988, 128) writes that “all justified reasoning is fundamentally explanatory reasoning.” Conee and Feldman (2008, 97) concur: “fundamental epistemic principles are principles of best explanation.” Call them fundamentalists. They assert that nothing deeper could justify IBE, as is typically assumed of rules of deductive inference, such as modus ponens. We will argue that the (explanatory) pluralism adopted by the leading theorists of the best explanation—philosophers of science—undermines fundamentalism. Section 1 clarifies fundamentalism’s key tenets. Section 2 presents pluralism’s challenge to fundamentalism. Section 3 considers a potential fundamentalist reply to this challenge. Sections 4 through 6 canvass the leading candidates for developing this fundamentalist reply, showing each to be unsatisfactory.
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39

Bare, Daniel R. Black Fundamentalists. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479803262.001.0001.

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Emerging in the midst of the Jim Crow era, American Protestant fundamentalism has often been presented as a white movement. But did this major religious perspective really stop cold in its tracks at the color line? This book challenges the idea that fundamentalism was an exclusively white phenomenon by examining voices from the black community that embraced the doctrinal tenets of the movement and explicitly self-identified as fundamentalists. Many black Protestants reflected the same concerns, attitudes, and arguments as did their white fundamentalist counterparts, even as the oppressive hand of Jim Crow excluded African Americans from the most prominent white-controlled fundamentalist institutions and social crusades. As a result, the particular social context of the black community provided for unique manifestations of fundamentalist religion across the color line, as black fundamentalists aligned closely with their white counterparts on the theological particulars of “the fundamentals,” while often applying their conservative theology in more progressive, racially contextualized ways. Even as their doctrinal formulations closely paralleled their better-known white counterparts, black fundamentalists used their religious principles to speak to the world from a specifically black perspective—pressing for political reforms, arguing for civil rights, advancing black higher education, and formulating ideas about racial identity based on their fundamentalist convictions.
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40

(Editor), Martin E. Marty, and R. Scott Appleby (Editor), eds. Fundamentalisms Comprehended (The Fundamentalism Project). University Of Chicago Press, 2004.

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41

(Editor), Martin E. Marty, and R. Scott Appleby (Editor), eds. Fundamentalisms Observed (The Fundamentalism Project). University Of Chicago Press, 1994.

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42

Was ist Fundamentalismus?: Eine Einführung. Wiesbaden: VS Verlag für Sozialwissenschaften, 2011.

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43

Kŭnbonjuŭi ŭi yuhok kwa yamansŏng: Hyŏndae ch'ŏrhak e kŭ kil ŭl mutta. Sŏul-si: Midasŭ Puksŭ, 2015.

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44

Accounting for Fundamentalisms: The Dynamic Character of Movements (The Fundamentalism Project). University Of Chicago Press, 1994.

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45

Reforming fundamentalism: Fuller Seminary and the new evangelicalism. Grand Rapids, Mich: W.B. Eerdmans, 1987.

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46

Reforming fundamentalism: Fuller Seminary and the new evangelicalism. Grand Rapids, Mich: W.B. Eerdmans, 1995.

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47

Fundamentalism. Cambridge, UK: Polity, 2000.

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48

Fundamentalism. 2nd ed. Polity Pr, 2008.

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49

Fundamentalism. 2nd ed. Polity, 2008.

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50

Fundamentalism and Gender. Oxf. U. P. (N. Y.), 1993.

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