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  1.  44
    William Alston (2005). Beyond Justification: Dimensions of Epistemic Evaluation. Ithaca: Cornell University Press.
    " In a book that seeks to shift the ground of debate within theory of knowledge, William P. Alston finds that the century-lo.
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  2. William Alston (1989). Epistemic Justification. Cornell University Press.
    Introduction As the title indicates, the chief focus of this book is epistemic justification. But just what is epistemic justification and what is its place ...
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  3. William P. Alston (1991). Perceiving God: The Epistemology of Religious Experience. Cornell University Press.
    Introduction i. Character of the Book The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of God, ...
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  4. William P. Alston (1988). The Deontological Conception of Epistemic Justification. Philosophical Perspectives 2:257-299.
  5. William P. Alston (1996). A Realist Conception of Truth. Cornell University Press.
    William P. Alston formulates and defends a realist conception of truth, which he calls alethic realism (from "aletheia", Greek for "truth").
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  6. William P. Alston (1993). The Reliability of Sense Perception. Cornell University Press.
    Chapter INTRODUCTION i. The Problem Why suppose that sense perception is, by and large, an accurate source of information about the physical environment? ...
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  7. William P. Alston (1985). Concepts of Epistemic Justification. The Monist 68 (1):57-89.
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  8. William P. Alston (1988). An Internalist Externalism. Synthese 74 (3):265 - 283.
  9. William P. Alston (1995). How to Think About Reliability. Philosophical Topics 23 (1):1-29.
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  10. William P. Alston (1986). Epistemic Circularity. Philosophy and Phenomenological Research 47 (1):1-30.
  11.  25
    William P. Alston (2002). Illocutionary Acts and Sentence Meaning. Dialogue 41 (3):589-590.
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  12. William P. Alston (1999). Back to the Theory of Appearing. Philosophical Perspectives 13 (s13):181--203.
  13. William P. Alston (2002). Sellars and the "Myth of the Given". Philosophy and Phenomenological Research 65 (1):69-86.
    Sellars is well known for his critique of the “myth of the given” in his “Empiricism and the Philosophy of Mind”. That text does not make it unambiguous just how he understands the “myth”. Here I take it that whatever else may be involved, his critique is incompatible with the view that there is a nonconceptual mode of “presentation” or “givenness” of particulars that is the heart of sense perception and what is most distinctive of perception as a type of (...)
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  14. William P. Alston (2005). Perception and Representation. Philosophy and Phenomenological Research 70 (2):253-289.
    I oppose the popular view that the phenomenal character of perceptual experience consists in the subject's representing the (putative) perceived object as being so-and-so. The account of perceptual experience I favor instead is a version of the "Theory of Appearing" that takes it to be a matter of the perceived object's appearing to one as so-and-so, where this does not mean that the subject takes or believes it to be so-and-so. This plays no part in my criticisms of Representationalism. I (...)
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  15. William P. Alston (1967). Problems of Philosophy of Religion. In Paul Edwards (ed.), The Encyclopedia of Philosophy. New York, Macmillan 4.
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  16. William P. Alston (1993). Epistemic Desiderata. Philosophy and Phenomenological Research 53 (3):527-551.
  17. William P. Alston (1991). The Inductive Argument From Evil and the Human Cognitive Condition. Philosophical Perspectives 5:29-67.
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  18. William P. Alston (1980). Level-Confusions in Epistemology. Midwest Studies in Philosophy 5 (1):135-150.
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  19. William P. Alston (1976). Two Types of Foundationalism. Journal of Philosophy 73 (7):165-185.
  20.  19
    William P. Alston (ed.) (1989). Divine Nature and Human Language: Essays in Philosophical Theology. Cornell University Press.
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  21.  37
    William P. Alston (1985). Concepts of Epistemic Justification. The Monist 68 (2):57-89.
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  22. William P. Alston (1986). Internalism and Externalism in Epistemology. Philosophical Topics 14 (1):179-221.
    Internalism restricts justifiers to what is "within" the subject. two main forms of internalism are (1) perspectival internalism (pi), which restricts justifiers to what the subject knows or justifiably believes, and (2) access internalism (ai), which restricts justifiers to what is directly accessible to the subject. the two forms are analyzed and interrelated, and the grounds for each are examined. it is concluded that although pi is both unacceptable and without adequate support, a modest form of ai might be defended.
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  23. William P. Alston (1964). Philosophy of Language. Englewood Cliffs, N.J.,Prentice-Hall.
  24. William P. Alston (1983). What's Wrong with Immediate Knowledge? Synthese 55 (April):73-96.
    Immediate knowledge is here construed as true belief that does not owe its status as knowledge to support by other knowledge (or justified belief) of the same subject. The bulk of the paper is devoted to a criticism of attempts to show the impossibility of immediate knowledge. I concentrate on attempts by Wilfrid Sellars and Laurence Bonjour to show that putative immediate knowledge really depends on higher-level knowledge or justified belief about the status of the beliefs involved in the putative (...)
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  25. William P. Alston (1971). Varieties of Priveleged Access. American Philosophical Quarterly 8 (July):223-41.
    This paper distinguishes and interrelates a number of respects in which persons have been thought to be in a specially favorable epistemic position vis-A-Vis their own mental states. The most important distinction is a six-Fold one between infallibility, Omniscience, Indubitability, Incorrigibility, Truth-Sufficiency, And self-Warrant. Each of these varieties can then be sub-Divided as the kind of modality, If any, Involved. It is also argued that discussions of self-Knowledge have been hampered by a failure to recognize these distinctions.
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  26. William P. Alston (1958). Ontological Commitments. Philosophical Studies 9 (1-2):8 - 17.
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  27.  20
    William Alston (1992). Epistemic Justification. Essays in the Theory of Knowledge. Philosophy and Phenomenological Research 52 (1):228-232.
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  28. William P. Alston (1976). Has Foundationalism Been Refuted? Philosophical Studies 29 (5):295.
    It is no part of my purpose in this paper to advocate Minimal Foundationalism. In fact I believe there to be strong objections to any form of foundationalism, and I feel that some kind of coherence or contextualist theory will provide a more adequate general orientation in epistemology. Will and Lehrer are to be commended for providing, in their different ways, important insights into some possible ways of developing a nonfoundationalist epistemology. Nevertheless if foundationalism is to be successfully disposed of (...)
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  29. William P. Alston, Roderick M. Chisholm, Donald Davidson, Gilbert Harman, Richard Rorty & John R. Searle (1997). Realism/Antirealism and Epistemology. Rowman & Littlefield Publishers.
    This landmark collection of essays by six renowned philosophers explores the implications of the contentious realism/antirealism debate for epistemology. The essays examine issues such as whether epistemology needs to be realist, the bearing of a realist conception of truth on epistemology, and realism and antirealism in terms of a pragmatist conception of epistemic justification. Richard Rorty's essay provides a critical commentary on the other five.
     
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  30. William P. Alston (1963). Meaning and Use. Philosophical Quarterly 13 (51):107-124.
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  31.  38
    William Alston (1999). Illocutionary Acts and Sentence Meaning. Cornell University Press.
    William P. Alston. difference in the scope of the rule reflects the fact that I-rules exist for the sake of making communication possible. Whereas their cousins are enacted and enforced for other reasons. We could distinguish I-rules just by this ...
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  32.  11
    Frederick F. Schmitt & William P. Alston (1997). A Realist Conception of Truth. Philosophical Review 106 (4):617.
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  33. William P. Alston (1982). Religious Experience and Religious Belief. Noûs 16 (1):3-12.
    Can beliefs to the effect that god is manifesting himself in a certain way to the believer ("m-beliefs") be justified by its seeming to the believer that he experiences god doing that? the issue is discussed in the context of several concepts of justification. on a "normative" concept of justification the answer will depend on what one's intellectual obligations are vis-a-vis practices of belief formation. on a rigorous view of such obligations one is justified in forming a m-belief on the (...)
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  34. William P. Alston & Alvin Plantinga (1990). Scotland Research Fellowships for the Academic Session 1991-92 Applications Are Invited for These Research Fellowships for the Academic Session 1991-92 The Fellowships Are Intended Primarily, Though Not Exclusively, for Philosophers and Political Theorists on Study Leave From Their Own Universities or Colleges. [REVIEW] Mind 99:396.
  35. William P. Alston (1971). The Place of the Explanation of Particular Facts in Science. Philosophy of Science 38 (1):13-34.
    On the critical side it is argued that, contrary to a widespread view, the explanation of particular facts does not play a central role in pure science and hence that philosophers of science are misguided in supposing that the understanding of such explanations is one of the central tasks of the philosophy of science. It is suggested that the view being attacked may stem in part from an impression that the establishing of a general law is tantamount to the explanation (...)
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  36. William P. Alston (1986). Perceiving God. Journal of Philosophy 83 (11):655-665.
  37. William P. Alston (1980). Some Remarks on Chisholm's Epistemology. Noûs 14 (4):565-586.
  38.  5
    William P. Alston (2005). Religious Language. In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press 234--242.
    First there is some preliminary clearing of the deck. I argue against Verificationism, and against Wittgensteinians. Then I turn to the main topics and the reference of “God.” Descriptive and direct reference are contrasted; it is held that both figure in religious discourse. The other main topic is the interpretation of the predicates of statements about God. It is inevitable that the basic theological predicates from which all others are derived are borrowed from elsewhere, primarily talk about human persons. So (...)
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  39. William P. Alston (2002). What Euthyphro Should Have Said. In William Lane Craig (ed.), Philosophy of Religion: A Reader and Guide. Edinburgh University Press 283-298.
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  40. William P. Alston & Jonathan Bennett (1984). Identity and Cardinality: Geach and Frege. Philosophical Review 93 (4):553-567.
    P. T. Geach, notoriously, holds the Relative Identity Thesis, according to which a meaningful judgment of identity is always, implicitly or explicitly, relative to some general term. ‘The same’ is a fragmentary expression, and has no significance unless we say or mean ‘the same X’, where ‘X’ represents a general term (what Frege calls a Begriffswort or Begriffsausdruck). (P. T. Geach, Mental Acts (London: Routledge and Kegan Paul, 1957), p. 69. I maintain that it makes no sense to judge whether (...)
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  41. William P. Alston (1998). Perception and Conception. In Pragmatism, Reason, and Norms: A Realistic Assessment. New York: Fordham University Press
  42. William P. Alston, Laurence Bonjour, Carl Ginet, Alvin I. Goldman, John Greco, George I. Mavrodes, Philip L. Quinn, Alessandra Tanesini, Nicholas Wolterstorff & Linda Zagzebski (2005). Perspectives on the Philosophy of William P. Alston. Rowman & Littlefield Publishers.
    One of the most influential analytic philosophers of the late twentieth century, William P. Alston is a leading light in epistemology, philosophy of religion, and the philosophy of language. In this volume, twelve leading philosophers critically discuss the central topics of his work in these areas, including perception, epistemic circularity, justification, the problem of religious diversity, and truth.
     
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  43. William P. Alston (1951). Whitehead's Denial of Simple Location. Journal of Philosophy 48 (23):713-721.
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  44.  95
    William P. Alston (1988). Religious Diversity and Perceptual Knowledge of God. Faith and Philosophy 5 (4):433-448.
  45. William P. Alston (1985). Divine Foreknowledge and Alternative Conceptions of Human Freedom. International Journal for Philosophy of Religion 18 (1-2):19-32.
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  46. William P. Alston (1989). Reply to Daniels. Philosophy and Phenomenological Research 49 (3):501-506.
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  47.  11
    William P. Alston (1996). Some (Temporarily) Final Thoughts on Evidential. In Daniel Howard-Snyder (ed.), The Evidential Argument From Evil. Indiana University Press 311.
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  48. William P. Alston (1995). Realism and the Christian Faith. International Journal for Philosophy of Religion 38 (1/3):37 - 60.
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  49. William Alston (1990). Some Suggestions for Divine Command Theorists. In M. Beaty (ed.), Christian Theism and the Problems of Philosophy. University of Notre Dame Press 303--326.
     
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  50. William P. Alston (1983). Christian Experience and Christian Belief. In Alvin Plantinga & Nicholas Wolterstorff (eds.), Faith and Rationality: Reason and Belief in God. Niversity of Notre Dame Press
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