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  1. Michael J. Almeida & Neal D. Judisch (2002). A New Cosmological Argument Undone. International Journal for Philosophy of Religion 51 (1):55-64.
    There is an intriguing recent effort to develop a valid cosmological argument on the basis of quite minimal assumptions.1 Indeed, the basis of the new cosmological argument is so slight that it is likely to make even a conscientious theist suspicious – to say nothing of our vigilant atheists. In Section 1 we present the background assumptions and central premises of the new cosmological argument. We are sympathetic to the conclusion that there necessarily exists an intelligent and powerful creator of (...)
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  2. Gregg Caruso (2014). Science and Religion: 5 Questions. Automatic Press/VIP.
    Are science and religion compatible when it comes to understanding cosmology (the origin of the universe), biology (the origin of life and of the human species), ethics, and the human mind (minds, brains, souls, and free will)? Do science and religion occupy non-overlapping magisteria? Is Intelligent Design a scientific theory? How do the various faith traditions view the relationship between science and religion? What, if any, are the limits of scientific explanation? What are the most important open questions, problems, or (...)
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  3. Brian Davies & Brian Leftow (eds.) (2006). Aquinas: Summa Theologiae, Questions on God. Cambridge University Press.
  4. Steven M. Duncan, Compendium Metaphysicae.
    Recently, I was reading Kant's Critique of Pure Reason: Background Source Materials, and read selections from Wolff, Baumgarten, Crusius, and Kant's own teacher, Martin Knutzen. It was dope - real philosophical comfort food - and inspired this piece, written in the style of one of their textbooks.
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  5. John Edelman (2011). The Strangeness of an Unmoved Mover: Aquinas, Wittgenstein, and 'the Sense of Life'. American Catholic Philosophical Quarterly 85 (4):605 - 622.
    This essay is a discussion of Aquinas’s argument "from motion" to the existence of God as the argument is found in his ’Summa Contra Gentiles’. The aim of the essay is to suggest an approach to Aquinas’s argument that emphasizes its particular context, where "context" signifies not so much the assumed Aristotelian physics as Aquinas’s larger project of carrying out "the office of a wise man," namely, "to order things." Construing the relevant "ordering" as a making sense of things -- (...)
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  6. Yiftach J. H. Fehige (2009). Gottesbeweis Oder Gedankenexperiment Christlicher Theologie? Zu Dombrowskis Verteidigung des Ontologischen Arguments. Jahrbuch für Religionsphilosophie 8:69-91.
    In this paper I argue that Daniel A. Dombrowski's defence of a version of Anselm's ontological argument fails.
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  7. Philippe Gagnon (forthcoming). "Le dernier état d'un finalisme contemporain – À propos d'un inédit majeur de Raymond Ruyer" [The final status of a contemporary finalism–Concerning a major unpublished draft of Raymond Ruyer]. [REVIEW] Laval Théologique Et Philosophique.
    This is a critical notice/review essay on *L'embryogenèse du monde et le Dieu silencieux*, a manuscript completed by Raymond Ruyer in the early 1980s. It came out as a monograph in November 2013, with the Éditions Klincksieck in Paris. It offers a presentation in an organized fashion of many aspects of his thought. Ruyer considered that a book about God could only be churned into a series of chapters on the unachievable character of our knowledge in different domains of human (...)
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  8. Philippe Gagnon (2012). Raymond Ruyer, la Biologie Et la Théologie Naturelle [Raymond Ruyer, Biology, and Natural Theology]. In Ronny Desmet & Michel Weber (eds.), Chromatikon VIII: Annales de la philosophie en procès — Yearbook of Philosophy in Process. Éditions Chromatika.
    This is the outline: Introduction : le praticien d’une science-philosophie; Épiphénoménisme retourné et subjectivité délocalisée; Dieu est-il jamais inféré par la science ?; La question du panthéisme; Le pilotage axiologique et la parabole mécaniste; L'unité domaniale comme ce qui reste en dehors de la science.
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  9. Philippe Gagnon (2002). Ce Que le Théisme Demande à la Science. Laval Théologique Et Philosophique 58 (3):457-487.
    Close attention to levels of organization leads one to doubt the random character of the regulations of the cosmos as a whole. Scientific knowledge seems able, after all, to bring into focus the enigma of the individual histories that have shaped the world. Religious consciousness of a personal destiny should be analogically linked to the destiny of the universe in which it is rooted.
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  10. Adolf Grünbaum (1989). The Pseudo-Problem of Creation in Physical Cosmology. Philosophy of Science 56 (3):373-394.
    According to some cosmologists, the big bang cosmogony and even the (now largely defunct) steady-state theory pose a scientifically insoluble problem of matter-energy creation. But I argue that the genuine problem of the origin of matter-energy or of the universe has been fallaciously transmuted into the pseudo-problem of creation by an external cause. A fortiori, it emerges that the initial "true" and "false" vacuum states of quantum cosmology do not vindicate biblical divine creation ex nihilo at all.
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  11. Ghislain Guigon (2011). Merely Possible Explanation. Religious Studies 47 (3):359-370.
    Graham Oppy has argued that possible explanation entails explanation in order to object to Richard Gale and Alexander Pruss’s new cosmological argument that it does not improve upon familiar cosmological arguments. Gale and Pruss as well as Pruss individually have granted Oppy’s inference from possible explanation to explanation and argue that this inference provides a reason to believe that the strong principle of sufficient reason is true. In this article, I shall undermine Oppy’s objection to the new cosmological argument by (...)
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  12. Mogens Laerke (2011). Leibniz's Cosmological Argument for the Existence of God. Archiv Fuer Geschichte der Philosophie 93 (1):58 - 84.
    In this article, I discuss Leibniz’s interpretation of the cosmological argument for the existence of God. In particular, I consider whether Leibniz’s position on this point was developed partly in reference to Spinoza’s position. First, I analyze Leibniz’s annotations from 1676 on Spinoza’s letter 12. The traditional cosmological argument, as found in Avicenna and Saint Thomas for example, relies on the Aristotelian assumption that an actual infinite is impossible and on the idea that there can be no effect without a (...)
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  13. Nicholas Maxwell, Looking for Ultimate Explanations in the Wrong Place. Metascience.
    Review of Michael Heller, Ultimate Explanations of the Cosmos, Springer, 2009.
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  14. Jayant V. Narlikar (1992). The Concepts of "Beginning" and "Creation" in Cosmology. Philosophy of Science 59 (3):361-371.
    The paper is inspired by the arguments raised recently by Grunbaum criticizing the current approaches of many cosmologists to the problem of spacetime singularity, matter creation and the origin of the universe. While agreeing with him that the currently favored cosmological ideas do not indicate the biblical notion of divine creation ex nihilo, I present my viewpoint on the same issues, which differs considerably from Grunbaum's. First I show that the symmetry principle which leads to the conservation law of energy (...)
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  15. Graham Oppy (2009). Cosmological Arguments. Noûs 43 (1):31-48.
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  16. William L. Rowe (2004). Cosmological Arguments. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
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  17. Thomas D. Senor (2010). On the Tenability of Brute Naturalism and the Implications of Brute Theism. Philosophia Christi 10 (2):273-280.
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