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  1. Miles Andrews (2014). Divine Hiddenness and Affective Forecasting. Res Cogitans 5 (1):102-110.
    In this paper I argue that J. L. Schellenberg’s Divine Hiddenness Argument is committed to a problematic implication that is weakened by research in cognitive psychology on affective forecasting. Schellenberg’s notion of a nonresistant nonbeliever logically implies that for any such person, it is true that she would form the proper belief in God if provided with what he calls “probabilifying” evidence for God’s existence. In light of Schellenberg’s commitment to the importance of both affective and propositional belief components for (...)
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  2. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
    Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.
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  3. Max Baker-Hytch (2014). Religious Diversity and Epistemic Luck. International Journal for Philosophy of Religion 76 (2):171-191.
    A familiar criticism of religious belief starts from the claim that a typical religious believer holds the particular religious beliefs she does just because she happened to be raised in a certain cultural setting rather than some other. This claim is commonly thought to have damaging epistemological consequences for religious beliefs, and one can find statements of an argument in this vicinity in the writings of John Stuart Mill and more recently Philip Kitcher, although the argument is seldom spelled out (...)
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  4. Ralph Barton Perry (1909). The Hiddenness of the Mind. Journal of Philosophy, Psychology and Scientific Methods 6 (2):29-36.
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  5. Geoffrey Berg (2009). The Six Ways of Atheism: New Logical Disproofs of the Existence of God. Bijdragen, Tijdschrift Voor Filosofie En Theologie 70 (4):482 - 483.
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  6. Einar Duenger Bohn (2012). Anselmian Theism and Indefinitely Extensible Perfection. Philosophical Quarterly 62 (249):671-683.
    The Anselmian Thesis is the thesis that God is that than which nothing greater can be thought. In this paper, I argue that such a notion of God is incoherent due to greatness being indefinitely extensible: roughly, for any great being that can be, there is another one that is greater, so there cannot be a being than which nothing greater can be. Someone will say that it is impossible to produce the best, because there is no perfect creature, and (...)
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  7. Louis Caruana (2010). Is Religion Undermined By Evolutionary Arguments? European Journal for Philosophy of Religion 2 (1):85 - 106.
    I examine three major antireligious arguments that are often proposed in various forms by cognitive and evolutionary scientists, and indicate possible responses to them. A fundamental problem with the entire debate arises because the term "religion" is too vague. So I reformulate the debate in terms of a less vague central concept: faith. Referring mainly to Aquinas on faith, I proceed by evaluating how the previously mentioned cognitive and evolutionary arguments fare when dealing with faith. The results show that some (...)
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  8. Hugh Chandler, Paley's 'Proof' of the Existence of God.
  9. Hugh Chandler, Paley's 'Proof' of the Existence of God.
    Paley’s ‘proof’ of the existence of God, or some supposed version of it, is well known. In this paper I offer the real thing and two objections to it. One objection is my own, and the other is provided by Darwin.
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  10. Stephen R. L. Clark (1987). God's Law and Chandler. Philosophical Quarterly 37 (147):203-208.
  11. Stephen R. L. Clark (1982). God's Law and Morality. Philosophical Quarterly 32 (129):339-347.
  12. Benjamin S. Cordry (2009). Divine Hiddenness and Belief de Re. Religious Studies 45 (1):1-19.
    In this paper I argue that Poston and Dougherty's attempt to undermine the problem of divine hiddenness by using the notion of belief de re is problematic at best. They hold that individuals who appear to be unbelievers (because they are de dicto unbelievers) may actually be de re believers. I construct a set of conditions on ascribing belief de re to show that it is prima facie implausible to claim that seemingly inculpable and apparent unbelievers are really de re (...)
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  13. John Danaher (2012). Stumbling on the Threshold: A Reply to Gwiazda on Threshold Obligations. Religious Studies 48 (4):469-478.
    Bayne and Nagasawa have argued that the properties traditionally attributed to God provide an insufficient grounding for the obligation to worship God. They do so partly because the same properties, when possessed in lesser quantities by human beings, do not give rise to similar obligations. In a recent paper, Jeremy Gwiazda challenges this line of argument. He does so because it neglects the possible existence of a threshold obligation to worship, i.e. an obligation that only kicks in when the value (...)
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  14. Kevin Vannice Dodd (1995). A Transcending Presence. Four Pre-Modern Christian Positions on the Hiddenness of God: Augustine; Pseudo-Dionysius; Aquinas; Luther. Dissertation, Vanderbilt University
    The purpose of this dissertation is to chart the ways in which four seminal, pre-modern figures in the church's history-- Aurelius Augustine, Pseudo-Dionysius the Areopagite, Thomas Aquinas, and Martin Luther--understood the mystery and incomprehensibility of God. ;Two have consistently analogical programs which assume their termination to be in a beatific vision of the utter intelligibility of God: Augustine and Thomas. Augustine has what appears to be a fourfold distinction: God eludes us due to our sinfulness as we are confronted by (...)
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  15. Trent Dougherty & Scott Cleveland, The Problem of Evil.
    This is a reference guide to contemporary work on the problem of evil with Oxford Bibliographies Online.
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  16. Travis Dumsday (2014). Divine Hiddenness as Deserved. Faith and Philosophy 31 (3):286-302.
    The problem of divine hiddenness has become one of the most prominent arguments for atheism in contemporary philosophy of religion. The basic idea: we have good reason to think that God, if He existed, would make Himself known to us such that His existence could not be rationally doubted . And since He hasn’t done so, we can be confident that He does not actually exist. One line of response that has received relatively little attention is the argument that God (...)
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  17. Travis Dumsday (2012). Divine Hiddenness and Creaturely Resentment. International Journal for Philosophy of Religion 72 (1):41-51.
    Abstract On Schellenberg’s formulation of the problem of divine hiddenness, a loving God would ensure that anyone capable of having a relationship with Him, and not resisting it, would be granted sufficient evidence to make belief in God rationally indubitable. And He would do this by granting a powerful religious experience to every person at the moment he or she reaches the age of reason. Here I lay out a new reason why God might delay revelation of himself, justifiably allowing (...)
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  18. Travis Dumsday (2010). Divine Hiddenness, Free-Will, and the Victims of Wrongdoing. Faith and Philosophy 27 (4):423-438.
    Schellenberg’s hiddenness argument against the existence of God has generated a great deal of discussion. One prominent line of reply has been the idea that God refrains from making His existence more apparent in order to safeguard our moral freedom. Schellenberg has provided extensive counter-replies to this idea. My goal here is to pursue an alternate line of response, though one that still makes some reference to the importance of free-will. It will be argued that God may remain temporarily ‘hidden’ (...)
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  19. Steven M. Duncan, God is NOT Hidden.
    In this paper I argue that there is no problem of Divine Hiddenness for Christians and offer an alternate explanation for the widespread claim that God's existence is hidden based on the Christian doctrine of Original Sin.
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  20. Yiftach J. H. Fehige (2010). The Negation of Nonsense is Nonsense: Hilary Putnam on Science and Religion. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 52 (4):350-376.
    While the influential analytical philosopher Hilary Putnam has made significant contributions to philosophy of mind, philosophy of language and philosophy of science, he isn't generally regarded as a philosopher of religion or a theologian. Nonetheless, I argue that his work should be of great interest to philosophers of religion and theologians. Focusing on the relationship between science and religion, this paper explores the importance of Putnam's attempt to reconcile his anti-metaphysical stance and his commitment to a religious form of life (...)
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  21. Yiftach J. H. Fehige (2006). Die Frage Nach Gott Und Eine Kritik der Überzogenen Antwort von Norbert Hoerster. Theologie Und Philosophie 81 (4):93-103.
    In this paper I show why Norbert Hoerster's plea for atheism is rather unconvincing.
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  22. Peter Forrest (2013). An Examination of John Schellenberg's Austere Ultimism. [REVIEW] Sophia 52 (3):535-551.
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  23. Philippe Gagnon (forthcoming). Review of Amir D. Aczel, Why Science Does Not Disprove God (New York: W. Morrow, 2014). [REVIEW] ESSSAT News and Reviews 25 (2).
    Review of the book by mathematician and science writer Amir Aczel, Why Science does not Disprove God, recently reissued in paperback, with a focus on the chapters on mathematics and God, and criticisms from the standpoint of the epistemology of the science and religion dialogue.
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  24. Ghislain Guigon (2009). Bringing About and Conjunction: A Reply to Bigelow on Omnificence. Analysis 69 (3):452-458.
    Church and Fitch have argued that from the verificationationist thesis “for every proposition, if this proposition is true, then it is possible to know it” we can derive that for every truth there is someone who knows that truth. Moreover, Humberstone has shown that from the latter proposition we can derive that someone knows every truth, hence that there is an omniscient being. In his article “Omnificence”, John Bigelow adapted these arguments in order to argue that from the assumption "every (...)
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  25. Daniel Howard-Snyder (1996). The Argument From Divine Hiddenness. Canadian Journal of Philosophy 26 (3):433-453.
    Many people are perplexed that God (if such there be) does not make His existence more evident. For many of them, the hiddenness of God puts their faith in God to the test. Others, however, claim that God’s hiddeness is the basis of an argument against God’s existence. While this claim is no newcomer to religious reflection, it has been the focus of renewed debate since the 1990’s. In this essay, I examine J.L. Schellenberg's version of the argument from divine (...)
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  26. Daniel Howard-Snyder & Paul K. Moser (eds.) (2002). Divine Hiddenness: New Essays. Cambridge University Press.
    For many people the existence of God is by no means a sufficiently clear feature of reality. This problem, the fact of divine hiddenness, has been a source of existential concern and has sometimes been taken as a rationale for support of atheism or agnosticism. In this new collection of essays, a distinguished group of philosophers of religion explore the question of divine hiddenness in considerable detail. The issue is approached from several perspectives including Jewish, Christian, atheist and agnostic. There (...)
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  27. Greg Janzen (2011). Is God's Belief Requirement Rational? Religious Studies 47 (4):465-478.
    This paper sketches an evidential atheological argument that can be answered only if one of the central tenets of some theistic traditions is rejected, namely, that (propositional) belief in God is a necessary condition for salvation. The basic structure of the argument is as follows. Under theism, God is essentially omniscient, but no one can be both omniscient and irrational. So, if there is reason to hold that God is irrational, then it would follow that God doesn’t exist. And there (...)
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  28. Jeffrey Koperski (2002). John Earman: Hume's Abject Failure. [REVIEW] Philosophia Christia 4 (2).
  29. Marc Krellenstein, A Modern Nihilism.
    Reviews the best currently supported answers to a number of the hardest questions -- questions such as why there is something rather than nothing, or whether there are objective moral truths – and discusses them from a psychological point of view. These answers suggest an overall perspective that could be labeled a modern nihilism. This position respects the psychological reality of our beliefs and pleasures but suggests we have no satisfactory answers to most of these questions, and may never have (...)
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  30. Stephen Law (2012). The Meaning of Life. Think 11 (30):25 - 38.
    This is an article that explores the question "what is the meaning of life?" particularly with respect to humanism and theism. It defends a humanist position, and refutes a number of arguments for the conclusion that a meaningful human existence requires the existence of God.
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  31. Rob Lovering (2013). God and Evidence: Problems for Theistic Philosophers. Bloomsbury.
    For nearly two millennia, theistic philosophers have had to contend with problems raised against their theistic beliefs. Typically raised by nontheistic (atheistic and agnostic) philosophers, these problems have ranged from critiques of theistic philosophers’ arguments for God’s existence to arguments for the nonexistence of God. -/- In this book, I present a new set of problems for theistic philosophers’ theistic beliefs. The problems pertain specifically to three types of theistic philosopher, to be referred to here as “theistic inferentialists,” “theistic noninferentialists,” (...)
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  32. Rob Lovering (2013). Does God know what it's like not to know? Religious Studies 49 (1):85-99.
    The topic of divine omniscience is well-trodden ground, with philosophers and theologians having asked virtually every question there is to ask about it. The questions regarding God's omniscience to be addressed here are as follows. First, is omniscience best understood as maximal propositional knowledge along with maximal experiential knowledge ? I argue that it is. Second, is it possible for God to be essentially omniscient? I argue that it is not.
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  33. Rob Lovering (2010). The Problem of the Theistic Evidentialist Philosophers. Philo 13 (2):185-200.
    That theistic evidentialist philosophers have failed to make the evidential case for theism to atheistic evidentialist philosophers raises a problem—a question to be answered. I argue here that—of the most plausible possible solutions to this problem—each is either inadequate or, when adequate, in conflict with the theistic evidentialist philosophers’ defining beliefs. I conclude that the problem of the theistic evidentialist philosophers—the question of why theistic evidentialist philosophers have failed to make their case to atheistic evidentialist philosophers—is a problem for theistic (...)
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  34. Robert P. Lovering (2004). Divine Hiddenness and Inculpable Ignorance. International Journal for Philosophy of Religion 56 (2/3):89 - 107.
    J. L. Schellenberg claims that the weakness of evidence for God’s existence is not merely a sign that God is hidden, “it is a revelation that God does not exist.” In Divine Hiddenness: New Essays, Michael J. Murray provides a “soul-making” defense of God’s hiddenness, arguing that if God were not hidden, then some of us would lose what many theists deem a (very) good thing: the ability to develop morally significant characters. In this paper, I argue that Murray’s soul-making (...)
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  35. Laureano Luna (2012). Grim's Arguments Against Omniscience and Indefinite Extensibility. International Journal for Philosophy of Religion 72 (2):89-101.
    Patrick Grim has put forward a set theoretical argument purporting to prove that omniscience is an inconsistent concept and a model theoretical argument for the claim that we cannot even consistently define omniscience. The former relies on the fact that the class of all truths seems to be an inconsistent multiplicity (or a proper class, a class that is not a set); the latter is based on the difficulty of quantifying over classes that are not sets. We first address the (...)
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  36. Stephen Maitzen (2010). On Gellman's Attempted Rescue. European Journal for Philosophy of Religion 2 (1):193 - 198.
    In "Ordinary Morality Implies Atheism" (2009), I argued that traditional theism threatens ordinary morality by relieving us of any moral obligation to prevent horrific suffering by innocent people even when we easily can. In the current issue of this journal, Jerome Gellman attempts to rescue that moral obligation from my charge that theism destroys it. In this reply, I argue that his attempted rescue fails.
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  37. Stephen Maitzen (2009). Ordinary Morality Implies Atheism. European Journal for Philosophy of Religion 1 (2):107 - 126.
    I present a "moral argument" for the nonexistence of God. Theism, I argue, can’t accommodate an ordinary and fundamental moral obligation acknowledged by many people, including many theists. My argument turns on a principle that a number of philosophers already accept as a constraint on God’s treatment of human beings. I defend the principle against objections from those inclined to reject it.
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  38. Michael Martin (ed.) (2007). The Cambridge Companion to Atheism. Cambridge: Cambridge University Press.
    In this volume, eighteen of the world's leading scholars present original essays on various aspects of atheism: its history, both ancient and modern, defense ...
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  39. Michael Martin & Ricki Monnier (eds.) (2006). The Improbability of God. Prometheus Books.
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  40. Jason Megill (2014). Hume, Causation and Two Arguments Concerning God. European Journal for Philosophy of Religion 6 (2).
    In Dialogues Concerning Natural Religion, Hume (1779/1993) appeals to his account of causation (among other things) to undermine certain arguments for the existence of God. If 'anything can cause anything', as Hume claims, then the Principle of Causal Adequacy is false; and if the Principle of Causal Adequacy is false, then any argument for God's existence that relies on that principle fails. Of course, Hume's critique has been influential. But Hume's account of causation undermines the argument from evil at least (...)
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  41. Chad V. Meister (2009). Introducing Philosophy of Religion. Routledge.
    Introduction -- Religion and the philosophy of religion -- Religion and the world religions -- Philosophy and the philosophy of religion -- Philosophy of religion timeline -- Religious beliefs and practices -- Religious diversity and pluralism -- The diversity of religions -- Religious inclusivism and exclusivism -- Religious pluralism -- Religious relativism -- Evaluating religious systems -- Religious tolerance -- Conceptions of ultimate reality -- Ultimate reality : the absolute and the void -- Ultimate reality : a personal God -- (...)
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  42. Rik Peels (2013). A Bodiless Spirit? Philo 16 (1):62-76.
    The main conclusion of Herman Philipse’s God in the Age of Science? is that we should all be atheists. Remarkably, however, the book contains no argument whatsoever for atheism. Philipse defends the argument from evil and the argument from divine hiddenness, but those arguments count only against an omnibenevolent and omnipotent God, not against just any god. He also defends the claim that there cannot be any bodiless spirits, but, of course, not all religions take their gods to be bodiless. (...)
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  43. Rik Peels (2013). Is Omniscience Impossible? Religious Studies 49 (4):481-490.
    In a recent paper, Dennis Whitcomb argues that omniscience is impossible. But if there cannot be any omniscient beings, then God, at least as traditionally conceived, does not exist. The objection is, roughly, that the thesis that there is an omniscient being, in conjunction with some principles about grounding, such as its transitivity and irreflexivity, entails a contradiction. Since each of these principles is highly plausible, divine omniscience has to go. In this article, I argue that Whitcomb's argument, if sound, (...)
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  44. Marek Pepliński (2012). Balet Dawkinsa w ogrodzie teologii. Uwagi krytyczne w sprawie racjonalności głównych twierdzeń dotyczących wymiaru poznawczego twierdzeń o Bogu, zawartych w książce Richarda Dawkinsa Bóg urojony. Część I. Filo-Sofija 12 (18):293-322.
    DAWKINS’ BALLET IN THE GARDEN OF THEOLOGY. A CRITICAL ASSESSMENT OF RICHARD DAWKINS’ EPISTEMOLOGICAL THESES ON THEISTIC BELIEFS FROM THE GOD DELUSION. PART I My paper presents a detailed analysis and assessment of Richard Dawkins’ epistemological theses from The God Delusion concerning the nature of religious belief, the existence of God and treating belief in God as a scientific hypothesis. In the first part of the article, I am interpreting Dawkins’ statement that atheism deserves respect as an epistemic achievement. I (...)
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  45. Ralph Barton Perry (1909). The Hiddenness of the Mind. Journal of Philosophy, Psychology and Scientific Methods 6 (2):29-36.
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  46. Charles Pigden (2013). Analytic Philosophy (Alternative Title 'Analytic Atheism?'). In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. 307-319.
    Most analytic philosophers are atheists, but is there a deep connection between analytic philosophy and atheism? The paper argues a) that the founding fathers of analytic philosophy were mostly teenage atheists before they became philosophers; b) that analytic philosophy was invented partly because it was realized that the God-substitute provided by the previously fashionable philosophy - Absolute Idealism – could not cut the spiritual mustard; c) that analytic philosophy developed an unhealthy obsession with meaninglessness which led to a new kind (...)
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  47. Charles Pigden (2013). Subversive Explanations. In Gregory Dawes & James Maclaurin (eds.), A New Science of Religion,. Routledge. 147-161..
    Can an explanation of a set of beliefs cast doubt on the things believed? In particular, can an evolutionary explanation of religious beliefs call the contents of those beliefs into question? Yes - under certain circumstances. I distinguish between natural histories of beliefs and genealogies. A natural history of a set of beliefs is an explanation that puts them down to naturalistic causes. (I try to give an account of natural explanations which favors a certain kind of ‘methodological atheism’ without (...)
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  48. Gilbert Plumer (2012). Commentary On: John E. Fields' "Credibility and Commitment in the Making of Truly Astonishing First-Person Reports". In Frank Zenker (ed.), Argumentation: Cognition & Community. Proceedings of the 9th International Conference of the Ontario Society for the Study of Argumentation [CD-ROM]. Ontario Society for the Study of Argumentation. 1-4.
  49. Ted Poston & Trent Dougherty (2007). Divine Hiddenness and the Nature of Belief. Religious Studies 43 (2):183 - 198.
    In this paper we argue that attention to the intricacies relating to belief illustrate crucial difficulties with Schellenberg's hiddenness argument. This issue has been only tangentially discussed in the literature to date. Yet we judge this aspect of Schellenberg's argument deeply significant. We claim that focus on the nature of belief manifests a central flaw in the hiddenness argument. Additionally, attention to doxastic subtleties provides important lessons about the nature of faith.
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  50. Thomas Senor (1995). J.L. Schellenberg, Divine Hiddenness And Human Reason. [REVIEW] Philosophy in Review 15:63-65.
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