Middle Knowledge and Human Freedom
Faith and Philosophy 4 (3):330-336 (1987)
| Abstract | The concept of middle knowledge---God’s knowledge of what would in fact happen in every conceivable situation---is just beginning to receive the attention it deserves, For example, it is just now becoming clear to many that classical theism requires the affirmation of middle knowledge. But this concept is also coming under increasing criticism. The most significant of these, I believe, has been developed in a recent discussion by William Hasker, in which he argues that the concept of a true counterfactual of freedom is incoherent. I also believe, however, that his critique ultimately fails and specify why in the essay which follows | |||||||||
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Steven B. Cowan (2003). The Grounding Objection to Middle Knowledge Revisited. Religious Studies 39 (1):93-102.
Joseph Shieber (2009). Personal Responsibility and Middle Knowledge: A Challenge for the Molinist. International Journal for Philosophy of Religion 66 (2):61 - 70.
Jill Graper Hernandez (2005). Divine Omniscience and Human Evil: Interpreting Leibniz Without Middle Knowledge. Philosophy and Theology 17 (1/2):107-120.
C. P. Ragland (2005). Descartes on Divine Providence and Human Freedom. Archiv für Geschichte der Philosophie 87 (2):159-188.
William A. Rottschaefer (2011). The Middle Does Not Hold. Journal of Philosophical Research 36:361-369.
William Lane Craig (1989). “No Other Name”. Faith and Philosophy 6 (2):172-188.
Richard Gaskin (1998). Middle Knowledge, Fatalism and Comparative Similarity of Worlds. Religious Studies 34 (2):189-203.
Alexander Pruss (2007). Prophecy Without Middle Knowledge. Faith and Philosophy 24 (4):433-457.
William E. Mann (1985). Epistemology Supernaturalized. Faith and Philosophy 2 (4):436-456.
William Hasker (1989). God, Time and Knowledge. Ithaca: Cornell University Press.
William Hasker (1995). Middle Knowledge. Faith and Philosophy 12 (2):223-236.
Guoping Zhao (2012). The Self and Human Freedom in Foucault and Zhuangzi. Journal of Chinese Philosophy 39 (1):139-156.
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