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  1. Yuri Balashov (1994). Uniformitarianism in Cosmology: Background and Philosophical Implications of the Steady-State Theory. Studies in History and Philosophy of Science Part A 25 (6):933-958.
    Philosophical considerations have been essentially involved in the origin and development of the steady-state cosmological theory (SST). These considerations include an explicit uniformitarian methodology and implicit metaphysical views concerning the status of natural laws in a changing universe. I shall examine the foundations of SST by reconstructing its early history. Whereas the strong uniformitarian methodology of SST found no support in the subsequent development of cosmology, the idea of a possible influence the global structure of the universe may have on (...)
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  2. Jeremy Butterfield (2014). On Under-Determination in Cosmology. Studies in History and Philosophy of Science Part B 46 (1):57-69.
    I discuss how modern cosmology illustrates under-determination of theoretical hypotheses by data, in ways that are different from most philosophical discussions. I emphasise cosmology's concern with what data could in principle be collected by a single observer ; and I give a broadly sceptical discussion of cosmology's appeal to the cosmological principle as a way of breaking the under-determination .I confine most of the discussion to the history of the observable universe from about one second after the Big Bang, as (...)
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  3. Robert J. Deltete & Reed A. Guy (1997). Hartle-Hawking Cosmology and Unconditional Probabilities. Analysis 57 (4):304–315.
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  4. Timothy E. Eastman (2007). Cosmic Agnosticism. Process Studies 36 (2):181-197.
    This paper surveys some scientific issues in physical cosmology and concludes that no current model in cosmology adequately meets all key observations. Scholars in process thought are making important contributions in both metaphysics and philosophical cosmology, independent of the outcome of debates in physical cosmology. Such scholars are advised to be very cautious when using hypotheses currently arising from contemporary cosmology.
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  5. G. F. R. Ellis (1989). A History of Cosmology 1917-1955. In D. Howard & John Stachel (eds.), Einstein and the History of General Relativity. Birkhäuser. 367--431.
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  6. Ely Ely (1942). Aird's Theism and Cosmology. [REVIEW] Philosophy and Phenomenological Research 3:360.
  7. Patrick Francken & Heimir Geirsson (1999). Regresses, Sufficient Reasons, and Cosmological Arguments. Journal of Philosophical Research 24:285-304.
    Most of the historically salient versions of the Cosmological Argument rest on two assumptions. The first assumption is that some contingeney (i.e., contingent fact) is such that a necessity is required to explain it. Against that assumption we will argue that necessities alone cannot explain any contingency and, furthermore, that it is impossible to explain the totality of contingencies at all.The second assumption is the Principle of Sufficient Reason. Against the Principle of Sufficient Reason we will argue that it is (...)
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  8. Sara Schechner Genuth & M. J. Duck (1999). Book Reviews-Astronomy and Cosmology, Space and Time-Comets, Popular Culture, and the Birth of Modern Cosmology. Annals of Science 56 (2):216-216.
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  9. Ian Hacking (2013). Hawking Incorporated: Stephen Hawking and the Anthropology of the Knowing Subject. Common Knowledge 19 (3):553-554.
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  10. Ian Hacking (2013). Hawking Incorporated: Stephen Hawking and the Anthropology of the Knowing Subject by Hélène Mialet (Review). Common Knowledge 19 (3):553-554.
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  11. Sasan Haghighi (2012). Einstein Legacy: Time Dilation. In Tu Delft University Scientific Association Delft.
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  12. Pamela M. Huby (1973). Cosmology and Infinity. Philosophy 48 (184):186 - 187.
    Mr Newton-Smith and Mr Boyce, in discussion notes in the January 1972 number of Philosophy , have raised a number of interesting points about my original paper. But I feel that they have not gone beyond a simple denial of the central argument, which is to be found on pp. 124–126 and 128–130 of the April 1971 number, and that much of what they say therefore fails by petitio.
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  13. G. Kubler (1984). Pre-Columbian Pilgrimages in Mesoamerica. Diogenes 32 (125):11-23.
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  14. John Laird (1943). Theism and Cosmology. Philosophical Review 52 (3):314-316.
  15. A. R. Louch (1971). Creation and Cosmology. Journal of the History of Philosophy 9 (1):126-127.
  16. Ernam Mcmullin (1955). Problem : Realism in Modern Cosmology. Proceedings and Addresses of the American Philosophical Association 29:137.
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  17. Milton K. Munitz (1954). Creation and the "New" Cosmology. British Journal for the Philosophy of Science 5 (17):32-46.
  18. David S. Oderberg (2003). The Beginning of Existence. International Philosophical Quarterly 43 (2):145-157.
    Central to recent debate over the Kalam Cosmological Argument, and over the origin of the universe in general, has been the issue of whether the universe began to exist and, if so, how this is to be understood. Adolf Grünbaum has used two cosmological models as a basis for arguing that the universe did not begin to exist according to either of them. Concentrating in this paper on the second (“open interval”) model, I argue that he is wrong on both (...)
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  19. Robert C. Pollock (1943). Theism and Cosmology. Thought 18 (2):344-345.
  20. Michael J. Puett (2002). To Become a God: Cosmology, Sacrifice, and Self-Divinization in Early China. Distributed by Harvard University Press.
    This wide-ranging book reconstructs this debate and places within their contemporary contexts the rival claims concerning the nature of the cosmos and the ...
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  21. M. E. C. Raul Valadez Azua (1992). The Man-Fauna Relationship in Mesoamerica Before and After the Europeans. Diogenes 40 (159):51-56.
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  22. M. E. C. Raul Valadez Azua (1992). The Man-Fauna Relationship in Mesoamerica Before and After the Europeans. Diogenes 40 (159):51-56.
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  23. Fulton J. Sheen (1942). Theism and Cosmology. New Scholasticism 16 (2):174-176.
  24. Quentin Smith (1994). Stephen Hawking's Cosmology and Theism. Analysis 54 (4):236-243.
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  25. Jan Such (2007). The Peculiar Status of Cosmology As a Science. The Proceedings of the Twenty-First World Congress of Philosophy 5:73-80.
    In this essay I shall try to offer an outline of an answer to the question of which subject matter and which methodological peculiarities of cosmology caused cosmology only in this century to be transformed into one of the scientific branches of physics in spite of the fact that cosmological considerations on the Universe, and particularly on its origin, are present in the most archaic cultures and so belong to some of the oldest springs of human thought.
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  26. R. Valdezazua (1992). The Man-Fauna Relationship in Mesoamerica Before and After the Europeans. Diogenes 159:51-56.
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  27. Drago Đurić (2012). Cosmological Argument for a/Theism: Craig's and Smith's Interpretation of Big Bang Cosmology. Theoria 55 (3):81-97.
Extraterrestial Life and Intelligence
  1. Andrea Croce Birch (1991). Physical Cosmology and Philosophy. Review of Metaphysics 44 (3):646-647.
  2. Guy Kahane (2013). Our Cosmic Insignificance. Noûs 47 (2):745-772.
    The universe that surrounds us is vast, and we are so very small. When we reflect on the vastness of the universe, our humdrum cosmic location, and the inevitable future demise of humanity, our lives can seem utterly insignificant. Many philosophers assume that such worries about our significance reflect a banal metaethical confusion. They dismiss the very idea of cosmic significance. This, I argue, is a mistake. Worries about cosmic insignificance do not express metaethical worries about objectivity or nihilism, and (...)
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  3. André Kukla (2008). The One World, One Science Argument. British Journal for the Philosophy of Science 59 (1):73-88.
    The one world, one science argument (so named by Rescher) is advanced by Carl Sagan and others to support the thesis that we will be able to learn to converse with intelligent extraterrestrials if and when we encounter them. The prima facie obstacle to extraterrestrial communication is that the aliens’ culture and geography are bound to be so different from ours that we would find it extremely difficult, if not practically impossible, to find a common topic on which we can (...)
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  4. Alan Marshall (1993). Ethics and the Extraterrestrial Environment. Journal of Applied Philosophy 10 (2):227-236.
  5. Jack Sarfatti, Progress in Post-Quantum Theory.
    David Bohm, in his "causal theory", made the correct Hegelian synthesis of Einstein's thesis that there is a "there" there, and Bohr's antithesis of "thinglessness" (Nick Herbert’s term). Einstein was a materialist and Bohr was an idealist. Bohm showed that quantum reality has both. This is “physical dualism” (my term). Physical dualism may be a low energy approximation to a deeper monism of cosmic consciousness called "the super-implicate order" (Bohm and Hiley’s term), “pregeometry” (Wheeler’s term), “substratum” (Dirac’s term), “funda-MENTAL space” (...)
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  6. Charles Tandy (ed.) (2006). Death and Anti-Death, Volume 4: Twenty Years After De Beauvoir, Thirty Years After Heidegger. Palo Alto: Ria University Press.
    Volume Four, as indicated by the anthology's subtitle, is in honor of Simone de Beauvoir (1908-1986) and Martin Heidegger (1889-1976). The chapters do not necessarily mention Simone de Beauvoir or Martin Heidegger. The 16 chapters (by professional philosophers and other professional scholars) are directed to issues related to death, life extension, and anti-death. Most of the 400-plus pages consist of scholarship unique to this volume. Includes index. -/- -/- The titles of the 16 chapters are as follows: -/- -/- 1. (...)
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  7. Lee F. Werth (1998). The Anthropocentric Predicament and the Search for Extra-Terrestrial Intelligence (the Universe as Seen Through Our Eyes Darkly). Journal of Applied Philosophy 15 (1):83–88.
    Concepts from evolutionary biology are conjoined with a Kantian‐ and Nietzschian‐based critique to demonstrate that our human concepts and perspectives are hopelessly ‘earthbound.’ Unless the caprice of evolutionary biology on some Earth‐like planet replicates the evolutionary history of Earth, we shall not recognise alien intelligence. To suggest that another planet is likely to produce a recognisable intelligence because its evolutionary history is similar to ours is simply absurd, but will seem absurd only to those with a knowledge of bio‐evolution, an (...)
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Why is there Something?
  1. Leslie Armour (1987). Values, God, and the Problem About Why There is Anything at All. Journal of Speculative Philosophy 1 (2):147 - 162.
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  2. J. F. Bannan (2006). Why There is Something Rather Than Nothing. Review of Metaphysics 59 (3):679-680.
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  3. Ricki Bliss (2013). Review of Tyron Goldschmidt's The Puzzle of Existence: Why is There Something Rather Than Nothing? [REVIEW] Notre Dame Philosophical Reviews.
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  4. Tyron Goldschmidt (ed.) (2013). The Puzzle of Existence: Why Is There Something Rather Than Nothing? Routledge.
    This groundbreaking volume investigates the most fundamental question of all: Why is there something rather than nothing? The question is explored from diverse and radical perspectives: religious, naturalistic, platonistic and skeptical. Does science answer the question? Or does theology? Does everything need an explanation? Or can there be brute, inexplicable facts? Could there have been nothing whatsoever? Or is there any being that could not have failed to exist? Is the question meaningful after all? The volume advances cutting-edge debates in (...)
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  5. Shieva Kleinschmidt (forthcoming). Reasoning Without the Principle of Sufficient Reason. In Tyron Goldschmidt (ed.), The Philosophy of Existence: Why Is There Something Rather Than Nothing? Routledge.
    According to Principles of Sufficient Reason, every truth (in some relevant group) has an explanation. One of the most popular defenses of Principles of Sufficient Reason has been the presupposition of reason defense, which takes endorsement of the defended PSR to play a crucial role in our theory selection. According to recent presentations of this defense, our method of theory selection often depends on the assumption that, if a given proposition is true, then it has an explanation, and this will (...)
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  6. Gonzalo Rodriguez-Pereyra (2013). The Subtraction Arguments for Metaphysical Nihilism: Compared and Defended. In Tyron Goldschmidt (ed.), The Puzzle of Existence. Why is There Something rather than Nothing? Routledge. 197-214.
    The subtraction argument, originally put forward by Thomas Baldwin (1996), is intended to establish Metaphysical Nihilism, the thesis that there could have been no concrete objects. Some modified versions of the argument have been proposed in order to avoid some difficulties faced by the original argument. In this paper I shall concentrate on two of those versions, the so-called subtraction argument* (presented and defended in Rodriguez-Pereyra 1997, 2000, 2002), and Efird and Stoneham’s recent version of the argument (Efird and Stoneham (...)
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  7. Gonzalo Rodriguez-Pereyra (1997). There Might Be Nothing: The Subtraction Argument Improved. Analysis 57 (3):159–166.
Philosophy of Cosmology, Misc
  1. José Antúnez-Cid (2006). La naturaleza según Plotino. In Alfonso Pérez de Laborda (ed.), Naturaleza. San Dámaso. 23-69.
    A review of the concept of nature by Plotinus thinking from the necessity of a new philosophy of nature to understand the significant density of matter and physis.
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  2. Massimiliano Badino, The Concept of Infinity in Modern Cosmology.
    The aim of this paper is not only to deal with the concept of infinity, but also to develop some considerations about the epistemological status of cosmology. These problems are connected because from an epistemological point of view, cosmology, meant as the study of the universe as a whole, is not merely a physical (or empirical) science. On the contrary it has an unavoidable metaphysical character which can be found in questions like “why is there this universe (or a universe (...)
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  3. Claus Beisbart (2009). Can We Justifiably Assume the Cosmological Principle in Order to Break Model Underdetermination in Cosmology? Journal for General Philosophy of Science 40 (2):175 - 205.
    If cosmology is to obtain knowledge about the whole universe, it faces an underdetermination problem: Alternative space-time models are compatible with our evidence. The problem can be avoided though, if there are good reasons to adopt the Cosmological Principle (CP), because, assuming the principle, one can confine oneself to the small class of homogeneous and isotropic space-time models. The aim of this paper is to ask whether there are good reasons to adopt the Cosmological Principle in order to avoid underdetermination (...)
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  4. Paul Bishop (ed.) (2012). The Archaic: The Past in the Present: A Collection of Papers. Routledge.
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  5. Paul Bishop (ed.) (2012). The Archaic: The Past in the Present. Routledge.
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  6. Carmen Blacker, Michael Loewe & J. Martin Plumley (eds.) (1975). Ancient Cosmologies. Allen and Unwin.
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  7. James E. Brady (2003). Southern Mexico and Guatemala: In My Hill, in My Valley : The Importance of Place in Ancient Maya Ritual. In Douglas Sharon & James Edward Brady (eds.), Mesas & Cosmologies in Mesoamerica. San Diego Museum of Man.
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  8. Rémi Brague (2003). The Wisdom of the World: The Human Experience of the Universe in Western Thought. University of Chicago Press.
    When the ancient Greeks looked up into the heavens, they saw not just sun and moon, stars and planets, but a complete, coherent universe, a model of the Good that could serve as a guide to a better life. How this view of the world came to be, and how we lost it (or turned away from it) on the way to becoming modern, make for a fascinating story, told in a highly accessible manner by Remi Brague in this wide-ranging (...)
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  9. Sansonthi Bunyōthayān (2006). Suriyapatithin Phan Pī: Prāsāt Phūphēk, Sakon Nakhō̜n. Samnakphim Naiyanā Praphai.
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