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  1. Hugh Chandler, Plato's Prime Mover Argument.
    In Laws book X Plato tries to give us conclusive evidence that there are at least two gods (one good and the other bad). The reasoning depends crucially on the idea of ‘self moving motion.’ In this paper I try to show that the ‘evidence’ is not persuasive. (Nevertheless, the idea of ‘self – moving motion is interesting.).
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  2. William Lane Craig (2006). J. Howard Sobel on the Kalam Cosmological Argument. Canadian Journal of Philosophy 36 (4):565-84.
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  3. William Lane Craig (2001). Prof. Grünbaum on the ‘Normalcy of Nothingness’ in the Leibnizian and Kalam Cosmological Arguments. British Journal for the Philosophy of Science 52 (2):371-386.
  4. William Lane Craig (1999). A Swift and Simple Refutation of the Kalam Cosmological Argument? Religious Studies 35 (1):57-72.
    John Taylor complains that the "Kalam" cosmological argument gives the appearance of being a swift and simple demonstration of the existence of a Creator of the universe, whereas in fact a convincing argument involving the premiss that the universe began to exist is very difficult to achieve. But Taylor's proffered defeaters of the premisses of the philosophical arguments for the beginning of the universe are themselves typically undercut due to Taylor's inadvertence to alternatives open to the defender of the "Kalam" (...)
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  5. William Lane Craig (1997). In Defense of the Kalam Cosmological Argument. Faith and Philosophy 14 (2):236-247.
    Graham Oppy’s attempt to show that the critiques of the kalam cosmological argument offered by Griinbaum, Davies, and Hawking are successful is predicated upon a misunderstanding of the nature of defeaters in rational belief. Neither Grunbaum nor Oppy succeed in showing an incoherence in the Christian doctrine of creation. Oppy’s attempts to rehabilitate Davies’s critique founders on spurious counter-examples and unsubstantiated claims. Oppy’s defense of Hawking’s critique fails to allay suspicions about the reality of imaginary time and finally results in (...)
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  6. William Lane Craig (1991). The Kalam Cosmological Argument and the Hypothesis of a Quiescent Universe. Faith and Philosophy 8 (1):104-108.
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  7. Helen De Cruz & Johan De Smedt (2015). A Natural History of Natural Theology. The Cognitive Science of Theology and Philosophy of Religion. MIT Press.
    [from the publisher's website] Questions about the existence and attributes of God form the subject matter of natural theology, which seeks to gain knowledge of the divine by relying on reason and experience of the world. Arguments in natural theology rely largely on intuitions and inferences that seem natural to us, occurring spontaneously—at the sight of a beautiful landscape, perhaps, or in wonderment at the complexity of the cosmos—even to a nonphilosopher. In this book, Helen De Cruz and Johan De (...)
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  8. Jacobus Erasmus & Anné Hendrik Verhoef (forthcoming). The Kalām Cosmological Argument and the Infinite God Objection. Sophia:1-17.
    In this article, we evaluate various responses to a noteworthy objection, namely, the infinite God objection to the kalām cosmological argument. As regards this objection, the proponents of the kalām argument face a dilemma—either an actual infinite cannot exist or God cannot be infinite. More precisely, this objection claims that God’s omniscience entails the existence of an actual infinite with God knowing an actually infinite number of future events or abstract objects, such as mathematical truths. We argue, however, that the (...)
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  9. Pirooz Fatoorchi (2010). Four Conceptions of Creatio Ex Nihilo and the Compatibility Questions. In David B. Burrell, Carlo Cogliati, Janet M. Soskice & William R. Stoeger (eds.), Creation and the God of Abraham. Cambridge University Press.
    The notion of creatio ex nihilo has become a doctrine firmly established in the three Abrahamic religions (i.e., Christianity, Judaism and Islam). Almost all groups of Islamic thinkers accept the truth of the createdness (creatio) of the universe, and that it is preceded by its “non-existence” (ex nihilo). However, there is a diversity of opinions as to whether the concept of creatio ex nihilo is compatible with alternative accounts of the origin of the physical world, and this diversity is particularly (...)
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  10. Stewart C. Goetz (1989). Craig's Kalam Cosmological Argument. Faith and Philosophy 6 (1):99-102.
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  11. Arnold T. Guminski (2002). The Kalam Cosmological Argument. Philo 5 (2):196-215.
    This paper examines the Kalam Cosmological Argument, as expounded by ,William Lane Craig, insofar as it pertains to the premise that it is metaphysically impossible for an infinite set of real entities to exist. Craig contends that this premise is justified because the application of the Cantorian theory to the real world generates counterintuitive absurdities. This paper shows that Craig’s contention fails because it is possible to apply Cantorian theory to the real world without thereby generating counterintuitive absurdities, provided one (...)
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  12. Hans Halvorson, Cosmology and Theology. Stanford Encyclopedia of Philosophy.
  13. Landon Hedrick (2014). Heartbreak at Hilbert's Hotel. Religious Studies 50 (1):27-46.
    William Lane Craig's defence of the kalam cosmological argument rests heavily on two philosophical arguments against a past-eternal universe. In this article I take issue with one of these arguments, what I call the – namely, that the metaphysical absurdity of an actually infinite number of things existing precludes the possibility of a beginningless past. After explaining this argument, I proceed to raise some initial doubts. After setting those aside, I show that the argument is ineffective against proponents of presentism. (...)
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  14. Felipe Leon (2011). Moreland on the Impossibility of Traversing the Infinite: A Critique. Philo 14 (1):32-42.
    A key premise of the kalam cosmological argument is that the universe began to exist. However, while a number of philosophers have offered powerful criticisms of William Lane Craig’s defense of the premise, J.P. Moreland has also offered a number of unique arguments in support of it, and to date, little attention has been paid to these in the literature. In this paper, I attempt to go some way toward redressing this matter. In particular, I shall argue that Moreland’s philosophical (...)
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  15. J. P. Moreland (2003). A Response to a Platonistic and to a Set-Theoretic Objection to the Kalam Cosmological Argument. Religious Studies 39 (4):373-390.
    The first premise of the Kalam cosmological argument has come under fire in the last few years. The premise states that the universe had a beginning, and one of two prominent arguments for it turns on the claim that an actual infinite collection of entities cannot exist. After stating the Kalam cosmological argument and the two approaches to defending its first premise, I respond to two objections against the notion that an actual infinite collection is impossible: a Platonistic objection from (...)
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  16. Wes Morriston, A Critique of the Kalam Cosmological Argument.
    The kalam[1] cosmological argument has two parts. The first part attempts to show that there is a First Cause of the universe. It can be conveniently summarized as follows.
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  17. Olof Nebrin, Physicalism and Big Bang Cosmology.
    I will discuss the relationship between physicalism and classical Big Bang Cosmology, and argue that the physicalist must hold to the notion that the Universe came into being out of literal nonbeing with no cause, if this person is to hold to classical Big Bang Cosmology. If my argument is sound, then it entails that a physicalist must do this in order to be consistent with Big Bang cosmology, or either give up physicalism. Theism, on the other hand, does not (...)
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  18. Mark R. Nowacki (2007). The Kalam Cosmological Argument for God. Prometheus Books.
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  19. Mark R. Nowacki (2006). Kalam Cosmological Argument for God. Prometheus Books.
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  20. Graham Oppy, Inverse Operations with Transfinite Numbers and the Kalam Cosmological Argument (1995).
    In "Reply To Smith: On The Finitude Of The Past" [1], Professor William Craig writes: I reiterate that Smith has yet to deal with my strongest arguments in favour of the impossibility of the existence of an actual infinite, those based on inverse operations performed with transfinite numbers. [2] I think that this claim is mistaken; for: (i) there is no problem about allowing the inverse operations in question--subtraction, division, extracting roots, etc.--into transfinite ordinal arithmetic[3]; and (ii) there is no (...)
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  21. Graham Oppy, Reply to Professor Craig (1995).
    I hold that the considerations adduced in kalam cosmological arguments do not embody reasons for reflective atheists and agnostics to embrace the conclusion of those arguments, viz. that the universe had a cause of its existence. I do not claim to be able to show that reflective theists could not reasonably believe that those arguments are sound; indeed, I am prepared to concede that it is epistemically possible that the arguments procede validly from true premises. However, I am prepared to (...)
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  22. Graham Oppy (2002). Arguing About The Kalam Cosmological Argument. Philo 5 (1):34-61.
    This paper begins with a fairly careful and detailed discussion of the conditions under which someone who presents an argument ought to be prepared to concede that the argument is unsuccessful. The conclusions reached in this discussion are then applied to William Lane Craig’s defense of what he calls “the kalam cosmological argument.” Perhaps unsurprisingly, the chief contention of the paper is that Craig ought to be prepared to concede that “the kalam cosmological argument” is not a successful argument. The (...)
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  23. Graham Oppy (2001). Time, Successive Addition, and Kalam Cosmological Arguments. Philosophia Christi 3 (1):181-192.
    Craig (1981) presents and defends several different kalam cosmological arguments. The core of each of these arguments is the following ur argument.
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  24. Graham Oppy (1995). Professor William Craig's Criticisms of Critiques of Kalam Cosmological Arguments By Paul Davies, Stephen Hawking, and Adolf Grunbaum. Faith and Philosophy 12 (2):237-250.
    Kalam cosmological arguments have recently been the subject of criticisms, at least inter alia, by physicists---Paul Davies, Stephen Hawking---and philosophers of science---Adolf Grunbaum. In a series of recent articles, William Craig has attempted to show that these criticisms are “superficial, iII-conceived, and based on misunderstanding.” I argue that, while some of the discussion of Davies and Hawking is not philosophically sophisticated, the points raised by Davies, Hawking and Grunbaum do suffice to undermine the dialectical efficacy of kalam cosmological arguments.
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  25. Graham Oppy (1991). Craig, Mackie, and the Kalam Cosmological Argument. Religious Studies 27 (2):189 - 197.
    In ‘Professor Mackie and the Kalam Cosmological Argument’ , 367–75), Professor William Lane Craig undertakes to demonstrate that J. L. Mackie's analysis of the kalam cosmological argument in The Miracle of Theism is ‘superficial’, and that Mackie ‘has failed to provide any compelling or even intuitively appealing objection against the argument’ . I disagree with Craig's judgement; for it seems to me that the considerations which Mackie advances do serve to refute the kalam cosmological argument. Consequently, the purpose of this (...)
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  26. Milosz Pawlowski (2007). Traversing the Infinite and Proving the Existence of God. Forum Philosophicum: International Journal for Philosophy 12 (1):17 - 31.
    The aim of this paper is to present a proof to the conclusion that is impossible to traverse an infinite series (in particular, an infinite series of past moments). This may also show (given additional assumptions) that the series of past moments cannot be infinite. In the first section I formulate five theses concerning traversing, successive addition and successive subtraction and I present the idea of the argument: if it were possible to traverse an infinite past, it should be in (...)
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  27. Stephen Puryear (2014). Finitism and the Beginning of the Universe. Australasian Journal of Philosophy 92 (4):619-629.
    Many philosophers have argued that the past must be finite in duration because otherwise reaching the present moment would have involved something impossible, namely, the sequential occurrence of an actual infinity of events. In reply, some philosophers have objected that there can be nothing amiss in such an occurrence, since actually infinite sequences are ‘traversed’ all the time in nature, for example, whenever an object moves from one location in space to another. This essay focuses on one of the two (...)
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  28. Forouzan Rasekhi & Somayeh Kolahduzan (2010). Cosmological Arguments: A Comparative Study of the Ideas of Allameh Tabataba'i and Avicenna (in Farsi). Hekmat Va Falsafeh 6 (23):107 - 129.
    Cosmological argument is one of the arguments used to prove the existence of God and has been noticed by philosophers from Plato’s time until now. In this research, the new writings of Allameh Tabataba’i on these arguments, in particular on cause and effect and movement are surveyed and compared with the convictions of Avicenna. To begin with, the related arguments proposed by Avicenna are extracted from his writings and reported in this study. In a comparative survey of Allameh’s writings on (...)
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  29. James A. Sadowsky (1981). The Kalam Cosmological Argument. International Philosophical Quarterly 21 (2):222-223.
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  30. Eric Sotnak (1999). The Kalam Cosmological Argument and the Possibility of an Actually Infinite Future. Philo 2 (2):41-52.
    Part of the kalam cosmological argument draws upon the claim that an actual infinite cannot exist. Classical theists also maintain both that some individuals will earn eternal life and that God infallibly foreknows the future. The claim that these latter two theses do not require that an actual infinite exists because God possesses an intuitive, rather than propositional intellect, is examined and rejected. Although the future is potential, rather than actual, classical theism requires that the future be, in a sense, (...)
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  31. Ben Waters (2013). Methuselah’s Diary and the Finitude of the Past. Philosophia Christi 15 (2):463-69.
    William Lane Craig modified Bertrand Russell’s Tristram Shandy example in order to derive an absurdity that would demonstrate the finitude of the past. Although his initial attempt at such an argument faltered, further developments in the literature suggested that such an absurdity was indeed in the offing provided that a couple extra statements were also shown to be true. This article traces the development of a particular line of argument that arose from Craig’s Tristram Shandy example before advancing an argument (...)
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