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Subcategories:History/traditions: Cosmological Arguments for Theism
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  1. B. A. (1998). Philip E. Devine. Human Diversity and the Culture Wars: Philosophical Perspectives on Contemporary Cultural Conflict. (Wesport, Connecticut: Praeger.) Pp. 192. £43.95. [REVIEW] Religious Studies 34 (2):231-234.
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  2. N. W. A. (1982). Dzieje Filozofii Europejskiej XV Wieku, Vol. IV. Review of Metaphysics 36 (1):204-206.
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  3. Roy Ahmed-Jackson (1998). Speculations on the Cosmological Argument. The Philosophers' Magazine 3 (3):32-33.
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  4. David Alexander (2008). The Recent Revival of Cosmological Arguments. Philosophy Compass 3 (3):541–550.
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  5. George Allan (2008). Cosmological and Civilized Harmonies. In Michel Weber (ed.), Handbook of Whiteheadian Process Thought. De Gruyter 41-54.
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  6. Thomas Aquinas (2000). A Thirteenth Century Cosmological Argument. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
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  7. Peter A. Bertocci (1967). The Cosmological Argument—Revisited and Revised. Proceedings of the American Catholic Philosophical Association 41:149-159.
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  8. Lionel Blain (1967). The Cosmological Argument. World Futures 5 (4):82-83.
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  9. Christopher Alan Bobier (2013). God, Time and the Kalām Cosmological Argument. Sophia 52 (4):593-600.
    The Kalām cosmological argument deploys the following causal principle: whatever begins to exist has a cause. Yet, under what conditions does something ‘begin to exist’? What does it mean to say that ‘X begins to exist at t’? William Lane Craig has offered and defended various accounts that seek to establish the necessary and sufficient conditions for when something ‘begins to exist.’ I argue that all of the accounts that William Lane Craig has offered fail on the following grounds: either (...)
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  10. Vernon J. Bourke (1980). The Kalam Cosmological Argument. By Wilham Lane Craig. Modern Schoolman 57 (4):371-371.
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  11. Raymond D. Bradley, Cosmological Arguments.
    Although most cogently formulated by philosophers such as St Thomas Aquinas (1225-1274), al Ghazali (1058-1111), and Gottfried Leibniz (1646- 1716), cosmological arguments have a powerful appeal also to those nonphilosophers who feel that the "ultimate" explanation for the existence of the natural universe is that it was created by some sort of supernatural entity, viz., God.
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  12. Anthony Brueckner (2001). Van Inwagen on the Cosmological Argument. Philosophical Papers 30 (1):31-40.
    Abstract In his book Metaphysics, Peter van Inwagen constructs a version of the Cosmological Argument which does not depend on the Principle of Sufficient Reason. He goes on to reject the argument. In this paper, I construct an alternative version of the Cosmological Argument that uses some of van Inwagen's insights and yet is immune to his criticisms. If we suppose that for each contingent truth, there is some at least partial explanation, then it follows that there is some necessary (...)
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  13. Donald R. Burrill (1967). The Cosmological Arguments. Garden City, N.Y.,Anchor Books.
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  14. E. B. C. (1981). The Kaläm Cosmological Argument. Review of Metaphysics 35 (2):376-378.
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  15. James Cain (1995). The Hume-Edwards Principle. Religious Studies 31 (3):323 - 328.
    The Leibniz-Clarke version of the cosmological argument allows for the possibility that there might be a beginningless succession of objects, each produced by earlier objects in the succession, but it is held that a causal question would then arise as to what brought this whole succession of objects into being. This line of thought is commonly said to be confused and an appeal is made to a principle that if a causal explanation has been provided for each member of a (...)
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  16. Anselm of Canterbury (2000). A Concise Cosmological Argument From the Eleventh Century. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
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  17. William E. Carroll (2012). Cosmology and Creation: From Hawking to Aquinas. Logos: A Journal of Catholic Thought and Culture 15 (1):134-149.
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  18. Brian Coffey (1952). Notes on Cosmological Speculation. Modern Schoolman 29 (3):183-196.
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  19. Robin Collins, Objections to Smith's Cosmological Argument (2008).
    In his opening case , Quentin Smith has presented an ingenious argument for the claim that the universe is self caused, and hence its existence is self explanatory. He then goes on to claim that the fact that the universe is self caused, and hence self explanatory, is inconsistent with theism. His main argument is based on the assumption that each temporal part of the universe has an explanation in terms of the temporal parts existing prior to it. The fundamental (...)
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  20. L. Hughes Cox (1974). Composition and the Cosmological Argument. New Scholasticism 48 (3):365-370.
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  21. L. W. Craig (2003). The Cosmological Argument. In Paul Copan & Paul K. Moser (eds.), Noûs. Routledge 114--115.
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  22. William L. Craig (1979). Wallace Matson and the Crude Cosmological Argument. Australasian Journal of Philosophy 57 (2):163 – 170.
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  23. William Lane Craig (2011). Graham Oppy on the Kalam Cosmological Argument. International Philosophical Quarterly 51 (3):303-330.
    Graham Oppy has emerged as one of the kalam cosmological argument’s most formidable opponents. He rejects all four of the arguments drawn from metaphysics and physics for the second premiss that the universe began to exist. He also thinks that we have no good reason to accept the first premiss that everything that begins to exist has a cause. In this response, I hope to show that the kalam cosmological argument is, in fact, considerably stronger than Oppy claims, surviving even (...)
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  24. William Lane Craig (2008). The Cosmological Argument. In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell Pub.
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  25. William Lane Craig (2002). The Kalam Cosmological Argument. In Tijdschrift Voor Filosofie. Rutgers University Press 383-383.
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  26. William Lane Craig (1994). A Response to Grünbaum on Creation and Big Bang Cosmology. Philosophia Naturalis 31 (2):247.
  27. William Lane Craig (1982). The Kalām Cosmological Argument. Noûs 16 (2):328-334.
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  28. William Lane Craig (1979). Dilley's Misunderstandings of the Cosmological Argument. New Scholasticism 53 (3):388-392.
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  29. William Lane Craig (1978). A Further Critique of Reichenbach's Cosmological Argument. International Journal for Philosophy of Religion 9 (1):53 - 60.
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  30. Houston Craighead (1975). The Cosmological Argument: Assessment of a Reassessment. [REVIEW] International Journal for Philosophy of Religion 6 (2):117 - 124.
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  31. Kevin Davey & Rob Clifton (2001). Insufficient Reason in the ‘New Cosmological Argument’. Religious Studies 37 (4):485-490.
    In a recent article in this journal, Richard Gale and Alexander Pruss offer a new cosmological proof for the existence of God relying only on the Weak Principle of Sufficient Reason, W-PSR. We argue that their proof relies on applications of W-PSR that cannot be justified, and that our modal intuitions simply do not support W-PSR in the way Gale and Pruss take them to.
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  32. Richard Davis, Bonaventure and the Kalam Argument.
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  33. Stephen T. Davis (1992). Hierarchical Causes in the Cosmological Argument. International Journal for Philosophy of Religion 31 (1):13 - 27.
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  34. Timothy Joseph Day (1986). Infinite Regress Arguments: Some Metaphysical and Epistemological Problems. Dissertation, Indiana University
    In this dissertation we discuss infinite regress arguments from both a historical and a logical perspective. Throughout we deal with arguments drawn from various areas of philosophy. ;We first consider the regress generating portion of the argument. We find two main ways in which infinite regresses can be developed. The first generates a regress by defining a relation that holds between objects of some kind. An example of such a regress is the causal regress used in some versions of the (...)
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  35. Martin J. de Nys (1978). The Cosmological Argument and Hegel's Doctrine of God. New Scholasticism 52 (3):343-372.
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  36. Johan De Smedt & Helen De Cruz, The Cognitive Appeal of the Cosmological Argument.
    The cosmological argument has enjoyed and still enjoys substantial popularity in various traditions of natural theology. We propose that its enduring appeal is due at least in part to its concurrence with human cognitive predispositions, in particular intuitions about causality and agency. These intuitions seem to be a stable part of human cognition. We will consider implications for the justification of the cosmological argument from externalise and internalise perspectives.
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  37. Jan Dejnozka (1989). Zeno's Paradoxes and the Cosmological Argument. International Journal for Philosophy of Religion 25 (2):65 - 81.
    I SHOW THAT THE COSMOLOGICAL ARGUMENT OF AQUINAS FOR THE EXISTENCE OF GOD COMMITS A RATHER TRIVIAL LINGUISTIC FALLACY, BY SHOWING THAT (1) SOME OF ZENO'S PARADOXES COMMIT A TRIVIAL LINGUISTIC FALLACY, AND THAT (2) THE COSMOLOGICAL ARGUMENT IS SUFFICIENTLY SIMILAR TO THESE PARADOXES THAT IT COMMITS THE SAME FALLACY. COPLESTON'S VIEW THAT "MENTION OF THE MATHEMATICAL INFINITE SERIES IS IRRELEVANT" TO "ANY" OF AQUINAS'S ARGUMENTS FOR GOD'S EXISTENCE IS THUS SHOWN FALSE.
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  38. Alnoor Dhanani (1991). Kalam and Hellenistic Cosmology: Minimal Parts in Basrian Mu'tazili Atomism. Dissertation, Harvard University
    The recent rediscovery of Basrian Mu'tazili kalam texts from the tenth and eleventh centuries provides us a wealth of information about their atomistic cosmology. This puts historians of kalam cosmology in a situation similar to that of historians of Presocratic cosmology, for, even with these rediscovered texts, kalam historians only have disconnected fragments about the cosmological views of mutakallimun of the late eight and ninth centuries, when the subject matter and scope of kalam cosmology was set. I propose the the (...)
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  39. Frank B. Dilley (1976). Misunderstanding the Cosmological Argument of St. Thomas. New Scholasticism 50 (1):96-107.
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  40. Drago Djuric (2011). Kalam Cosmological Argument. Filozofija I Društvo 22 (1):29-51.
    In this paper it will be presented polemics about kalam cosmological argument developed in medieval islamic theology and philosophy. Main moments of that polemics was presented for a centuries earlier in Philoponus criticism of Aristotle’s thesis that the world is eternal, and of impossibilty of actual infinity. Philoponus accepts the thesis that actual infinity is impossible, but he thinks that, exactly because of that, world cannot be eternal. Namely, according to Philoponus, something can­not come into being if its existence requires (...)
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  41. John Dobson (1986). Cosmological Fossils. Proceedings of the Heraclitean Society 11.
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  42. Clement Dore (1983). Rowe on the Cosmological Argument. International Journal for Philosophy of Religion 14 (1):25 - 31.
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  43. D. R. Duff-Forbes (1972). Hick, Necessary Being, and the Cosmological Argument. Canadian Journal of Philosophy 1 (4):473 - 483.
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  44. Travis Dumsday (2014). A Cosmological Argument From Moderate Realism. Heythrop Journal 57 (6).
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  45. Paul Edwards (2000). Objections to Cosmological Arguments. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
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  46. Rem B. Edwards (1968). Composition and the Cosmological Argument. Mind 77 (305):115-117.
    This article argues that not all arguments from parts to wholes commit the informal logical fallacy of composition,and especially not the cosmological argument for God which moves from the contingent existence of all the parts of the cosmos to the contingent existence of the whole.
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  47. H. F. (1973). The Cosmological Argument. Review of Metaphysics 26 (4):765-765.
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  48. Gene Fendt (2009). Number, Form, Content: Hume's 'Dialogues'. Philosophy 84 (329):393 - 412.
    This paper’s aim is threefold. First, I wish to show that there is an analogy in section nine that arises out of the interaction of the interlocutors; this analogy is, or has, a certain comic adequatio to the traditional (e.g., Aquinas’s) arguments about proofs for the existence of God. Second, Philo’s seemingly inconsequential example of the strange necessity of products of 9 in section nine is a perfected analogy of the broken arguments actually given in that section, destroying Philo’s earlier (...)
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  49. Edward Feser (2013). The New Atheists and the Cosmological Argument. Midwest Studies in Philosophy 37 (1):154-177.
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  50. Richard M. Gale & Alexander R. Pruss (2002). A Response to Oppy, and to Davey and Clifton. Religious Studies 38 (1):89-99.
    Our paper ‘A new cosmological argument’ gave an argument for the existence of God making use of the weak Principle of Sufficient Reason (W-PSR) which states that for every proposition p, if p is true, then it is possible that there is an explanation for p. Recently, Graham Oppy, as well as Kevin Davey and Rob Clifton, have criticized the argument. We reply to these criticisms. The most interesting kind of criticism in both papers alleges that the W-PSR can be (...)
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