Search results for 'Alvin Pantinga' (try it on Scholar)

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  1. John S. Wilkins & Paul E. Griffiths (forthcoming). Evolutionary Debunking Arguments in Three Domains: Fact, Value, and Religion. In James Maclaurin Greg Dawes (ed.), A New Science of Religion. Routledge.score: 60.0
    Ever since Darwin people have worried about the sceptical implications of evolution. If our minds are products of evolution like those of other animals, why suppose that the beliefs they produce are true, rather than merely useful? We consider this problem for beliefs in three different domains: religion, morality, and commonsense and scientific claims about matters of empirical fact. We identify replies to evolutionary scepticism that work in some domains but not in others. One reply is that evolution can be (...)
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  2. Ardekani Babak, Lee Sang Han & Bachman Alvin (2013). Automated Segmentation of Corpus Callosum in MRI Scans: Application to Tracking Alzheimer's Disease Progression. Frontiers in Human Neuroscience 7.score: 30.0
  3. Kernan, B. Alvin & Ed (1998). Review Essay: What's Happened to the Humanities? Philosophy and Literature 22 (1).score: 30.0
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  4. I. Alvin (1979). Go Ldm An. What is Justified Belief? In George Pappas (ed.), Justification and Knowledge. Boston: D. Reidel. 10--9.score: 30.0
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  5. Tyler Andrew Wunder (2013). Alvin Plantinga on Paul Draper's Evolutionary Atheology: Implications of Theism's Noncontingency. International Journal for Philosophy of Religion 74 (1):67-75.score: 18.0
    In his recently published Where the Conflict Really Lies: Science, Religion, & Naturalism 2011 Alvin Plantinga criticises Paul Draper’s evolutionary argument against theism as part of a larger project to show that evolution poses no threat to Christian belief. Plantinga focuses upon Draper’s probabilistic claim that the facts of evolution are much more probable on naturalism than on theism, and with regard to that claim makes two specific points. First, Draper’s probabilistic claim contradicts theism’s necessary falsehood; unless Draper wishes (...)
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  6. Gerhard Schurz, Markus Werning & Alvin I. Goldman (eds.) (2009). Reliable Knowledge and Social Epistemology: Essays on the Philosophy of Alvin Goldman and Replies by Goldman. Rodopi.score: 15.0
    The volume contains the written versions of all papers given at the workshop, divided into five chapters and followed by Alvin Goldman¿s replies in the sixth ...
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  7. Alvin Plantinga, Kelly James Clark & Michael C. Rea (eds.) (2012). Reason, Metaphysics, and Mind: New Essays on the Philosophy of Alvin Plantinga. Oxford University Press.score: 15.0
    Each of the essays in this volume engages with some particular aspect of philosopher Alvin Plantinga's views on metaphysics, epistemology, or philosophy of religion.
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  8. Alvin Plantinga (1998). The Analytic Theist: An Alvin Plantinga Reader. Eerdmans.score: 15.0
    This collection of essays and excerpts gives a comprehensive overview of Alvin Plantinga's seminal work as a Christian philosopher of religion.
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  9. James K. Beilby (2006). Epistemology As Theology: An Evaluation of Alvin Plantinga's Religious Epistemology. Ashgate.score: 15.0
    Why does he eschew the necessity of natural theology, something that is from a historical perspective the most common approach to defending the epistemic status of Christianity? Answering this question is critical to understanding Plantinga's ...
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  10. Oliver R. Scholz (2009). Experts: What They Are and How We Recognize Them—a Discussion of Alvin Goldman's Views. Grazer Philosophische Studien 79 (1):187-205.score: 12.0
    What are experts? Are there only experts in a subjective sense or are there also experts in an objective sense? And how, if at all, may non-experts recognize experts in an objective sense? In this paper, I approach these important questions by discussing Alvin I. Goldman's thoughts about how to define objective epistemic authority and about how non-experts are able to identify experts. I argue that a multiple epistemic desiderata approach is superior to Goldman's purely veritistic approach.
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  11. Derek S. Jeffreys (1997). How Reformed is Reformed Epistemology? Alvin Plantinga and Calvin's ‘Sensus Divinitatis’. Religious Studies 33 (4):419-431.score: 12.0
    In his recent two volumes on epistemology, Alvin Plantinga surveys contemporary theories of knowledge thoroughly, and carefully defends an externalist epistemology. He promises that in a third volume, Warranted Christian Belief, he will present John Calvin's sensus divinitatis as an epistemic module akin to sense perception, a priori knowledge, induction, testimony and other epistemic modules. Plantinga defines the sensus divinitatis as a ‘many sided disposition to accept belief in God (or propositions that immediately and obviously entail the existence of (...)
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  12. David W. Tien (2004). Warranted Neo-Confucian Belief: Religious Pluralism and the Affections in the Epistemologies of Wang Yangming (1472–1529) and Alvin Plantinga. [REVIEW] International Journal for Philosophy of Religion 55 (1):31-55.score: 12.0
    In this article, I argue that Wang Yangming'sNeo-Confucian religious beliefs can bewarranted, and that the rationality of hisreligious beliefs constitutes a significantdefeater for the rationality of Christianbelief on Alvin Plantinga's theory of warrant. I also question whether the notion of warrantas proper function can adequately account fortheories of religious knowledge in which theaffections play an integral role. Idemonstrate how a consideration of Wang'sepistemology reveals a difficulty forPlantinga's defense of the rationality ofChristian belief and highlights a limitation ofPlantinga's current conception (...)
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  13. Harvey Siegel (2005). Truth, Thinking, Testimony and Trust: Alvin Goldman on Epistemology and Education. Philosophy and Phenomenological Research 71 (2):345–366.score: 12.0
    In his recent work in social epistemology, Alvin Goldman argues that truth is the fundamental epistemic end of education, and that critical thinking is of merely instrumental value with respect to that fundamental end. He also argues that there is a central place for testimony and trust in the classroom, and an educational danger in over-emphasizing the fostering of students’ critical thinking. In this paper I take issue with these claims, and argue that (1) critical thinking is a fundamental (...)
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  14. Deane-Peter Baker (ed.) (2007). Alvin Plantinga. Cambridge University Press.score: 12.0
    Few thinkers have had as much impact on contemporary philosophy as has Alvin Plantinga. The work of this quintessential analytic philosopher has in many respects set the tone for the debate in the fields of modal metaphysics and epistemology and he is arguably the most important philosopher of religion of our time. In this volume, a distinguished team of today’s leading philosophers address the central aspects of Plantinga’s philosophy - his views on natural theology; his responses to the problem (...)
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  15. Kelly James Clark & Michael Rea (eds.) (2012). Reason, Metaphysics, and Mind: New Essays on the Philosophy of Alvin Plantinga. OUP USA.score: 12.0
    In May 2010, philosophers, family and friends gathered at the University of Notre Dame to celebrate the career and retirement of Alvin Plantinga, widely recognized as one of the world's leading figures in metaphysics, epistemology, and the philosophy of religion. Plantinga has earned particular respect within the community of Christian philosophers for the pivotal role that he played in the recent renewal and development of philosophy of religion and philosophical theology. Each of the essays in this volume engages with (...)
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  16. Richard M. Gale (2001). Alvin Plantinga's Warranted Christian Belief. Philo 4 (2):138-147.score: 12.0
    In Warranted Christian Belief, Alvin Plantinga makes use of his earlier two books, Warrant: the Current Debate and Warrant and Proper Function, to show how it is possible for someone to have a warranted belief that God exists and that all of the great things of the Christian Gospel are true even if the believer is unable to give any argument to support these beliefs. Three objections are lodged against Plantinga’s position. First, the alleged sensus divinitatis and the internal (...)
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  17. Tyler Wunder (2007). Critical Study of James K. Beilby, Epistemology as Theology: An Evaluation of Alvin Plantinga's Religious Epistemology. Philo 10 (2):168-186.score: 12.0
    James Beilby’s Epistemology as Theology is the first monograph to address Alvin Plantinga’s completed Warrant Trilogy. The book provides a thorough introduction to Plantinga’s current religious epistemology, but readers hoping for a critical treatment of Plantinga will be largely disappointed: while Beilby does level criticisms against Plantinga, he often underestimates their significance. One of Beilby’s main goals is to sketch out how a version of Reformed epistemology, even if not exactly Plantinga’s version, can withstand its critics. I provide a (...)
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  18. Matthew Davidson (2003). Introduction to Alvin Plantinga, Essays in the Metaphysics of Modality. In , Essays in the Metaphysics of Modality.score: 12.0
    For the past 30 years, Alvin Plantinga's work in the metaphysics of modality has been both insightful and innovative; it is high time that his papers in this area be collected together in a single volume. This book contains 11 pieces of Plantinga's work in modal metaphysics, arranged in chronological order so one can trace the development of his thought on matters modal. In what follows I will lay out the principal concepts and arguments in these papers.
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  19. Tyler Wunder (2002). Warranted Christian Belief by Alvin Plantinga. Philo 5 (1):103-118.score: 12.0
    Alvin Plantinga’s Warranted Christian Belief (2000) is the capstone to the latest stage in his views on the intellectual credibility of theism in general, and Christian theism in particular. While Plantinga’s stature in the community of Christian philosophers alone makes gaining familiarity with this text a good idea for contemporary analytic philosophers of religion, its vigorous, innovative defense of specifically Christian theism and daring suggestions for renovating the landscape of analytic philosophy of religion merit serious consideration. I aim to (...)
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  20. Kevin Diller (2008). Are Sin and Evil Necessary for a Really Good World?: Questions for Alvin Plantinga's Felix Culpa Theodicy. Faith and Philosophy 25 (1):87-101.score: 12.0
    Arguably, the most philosophically nuanced defense of a Felix Culpa theodicy, born out of serious theological reflection, is to be found in Alvin Plantinga’srecent article entitled “Superlapsarianism, or ‘O Felix Culpa.’” In this paper I look at Plantinga’s argument for the necessity of evil as a means to God’s fargreater ends and raise four objections to it. The arguments I give are aimed at the theological adequacy of explaining the emergence of evil as a functionalgood. I conclude that Plantinga’s (...)
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  21. Thomas M. Crisp, Matthew Davidson & David Vander Laan (eds.) (2006). Knowledge and Reality: Essays in Honor of Alvin Plantinga. Springer.score: 12.0
    This volume comprises essays presented to Alvin Plantinga on the occasion of his 70th birthday.
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  22. Paul A. Roth (1996). Dubious Liaisons: A Review of Alvin Goldman's Liaisons: Philosophy Meets the Cognitive and Social Sciences. [REVIEW] Philosophical Psychology 9 (2):261 – 279.score: 12.0
    Alvin Goldman's recent collection (Goldman, 1992) includes many of the important and seminal contributions made by him over the last three decades to epistemology, philosophy of mind, and analytic metaphysics. Goldman is an acknowledged leader in efforts to put material from cognitive and social science to good philosophical use. This is the “liaison” which Goldman takes his own work to exemplify and advance. Yet the essays contained in Liaisons chart an important evolution in Goldman's own views about the relation (...)
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  23. Guilherme V. R. De Carvalho (2009). A “basicalidade” da crença em Deus segundo Alvin Plantinga: uma apresentação. Horizonte 4 (8):97-113.score: 12.0
    O artigo apresenta a defesa da racionalidade da crença em Deus desenvolvida pelo filósofo reformado Alvin Plantinga, a partir de sua redefinição como “crença apropriadamente básica”. Após uma breve introdução, que situa a epistemologia religiosa de Plantinga no contexto das transformações recentes no campo da filosofia analítica da religião, expõe-se a crítica de Plantinga ao fundacionalismo clássico, cujo colapso teria reaberto a viabilidade epistemológica da crença em Deus. Segue-se a defesa plantingiana da crença em Deus como crença apropriadamente básica, (...)
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  24. Bradford McCall (forthcoming). Alvin Plantinga: Where the Conflict Really Lies: Science, Religion, and Naturalism. Minds and Machines:1-2.score: 12.0
    A prominent analytic philosopher, Alvin Plantinga, here writes on one of our biggest debates—the compatibility of science and religion. I will begin this review by summarizing the contents of the book. I will then comment specifically on certain entailments of the title and give some general constructive criticisms of the text. Finally, I will remark about its potential readership. Notably, this book originated as Gifford Lectures, entitled “Science and Religion: Conflict or Concord?” at the University of St. Andrews in (...)
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  25. Deane-Peter Baker (2007). Introduction: Alvin Plantinga, God's Philosopher. In , Alvin Plantinga. Cambridge University Press.score: 12.0
     
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  26. John Divers (2007). The Modal Metaphysics of Alvin Plantinga. In Deane-Peter Baker (ed.), Alvin Plantinga. Cambridge University Press.score: 12.0
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  27. Richard M. Gale (2007). Evil and Alvin Plantinga. In Deane-Peter Baker (ed.), Alvin Plantinga. Cambridge University Press.score: 12.0
     
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  28. Alvin Plantinga (1999). 21 On Being Evidentially Challenged'Alvin Plantinga. In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell Publishers. 6--176.score: 12.0
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  29. Thomas D. Senor (2002). A Critical Review of Alvin Plantinga's Warranted Christian Belief. International Philosophical Quarterly 42 (3):389-396.score: 9.0
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  30. Jennifer Nagel (forthcoming). Knowledge and Reliability. In Hilary Kornblith & Brian McLaughlin (eds.), Alvin Goldman and his Critics. Blackwell.score: 9.0
    Internalists have criticised reliabilism for overlooking the importance of the subject's point of view in the generation of knowledge. This paper argues that there is a troubling ambiguity in the intuitive examples that internalists have used to make their case, and on either way of resolving this ambiguity, reliabilism is untouched. However, the argument used to defend reliabilism against the internalist cases could also be used to defend a more radical form of externalism in epistemology.
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  31. William L. Rowe (2009). Alvin Plantinga on the Ontological Argument. International Journal for Philosophy of Religion 65 (2):87 - 92.score: 9.0
    By taking ‘existence in reality’ to be a great-making property and ‘God’ to be the greatest possible being, Plantinga skillfully presents Anselm’s ontological argument. However, since he proves God’s existence by virtue of a premise, “God (a maximally great being) is a possible being”, that is true only if God actually exists; his argument begs the question of the existence of God.
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  32. Bradley Monton & Logan Paul Gage (2012). Alvin Plantinga: Where the Conflict Really Lies: Science, Religion, and Naturalism. [REVIEW] International Journal for Philosophy of Religion 72 (1):53-57.score: 9.0
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  33. Amir Dastmalchian (2013). The Epistemology of Religious Diversity in Contemporary Philosophy of Religion. Philosophy Compass 8 (3):298-308.score: 9.0
    Religious diversity is a key topic in contemporary philosophy of religion. One way religious diversity has been of interest to philosophers is in the epistemological questions it gives rise to. In other words, religious diversity has been seen to pose a challenge for religious belief. In this study four approaches to dealing with this challenge are discussed. These approaches correspond to four well-known philosophers of religion, namely, Richard Swinburne, Alvin Plantinga, William Alston, and John Hick. The study is concluded (...)
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  34. Andrew Chignell (2003). Accidentally True Belief and Warrant. Synthese 137 (3):445 - 458.score: 9.0
    The Proper Functionist account of warrant – like many otherexternalist accounts – is vulnerable to certain Gettier-style counterexamples involving accidentally true beliefs. In this paper, I briefly survey the development of the account, noting the way it was altered in response to such counterexamples. I then argue that Alvin Plantinga's latest amendment to the account is flawed insofar as it rules out cases of true beliefs which do intuitively strike us as knowledge, and that a conjecture recently put forward (...)
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  35. Evan Fales (2003). Alvin Plantinga's Warranted Christian Belief. Noûs 37 (2):353–370.score: 9.0
    This critical study of the third book of Plantinga's trilogy on proper-function epistemology begins by denying that classical foundationalism proposes a deontic conception of justification. Nor is it subject to Gettier counterexamples, as, I show, Plantinga's fallibilism is and must be. Plantinga's central thesis is that there's no way of attacking the rationality of central Christian beliefs without attacking their truth. That, I argue, is not so on several grounds, e.g., because one can demand independent evidence for the existence of (...)
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  36. Sarah Bachelard (2009). 'Foolishness to Greeks': Plantinga and the Epistemology of Christian Belief. Sophia 48 (2):105-118.score: 9.0
    A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness, silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages seem to point to very different accounts of how it (...)
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  37. Jane Heal (2010). Critical Notice of Simulating Minds by Alvin Goldman. Philosophy and Phenomenological Research 80 (3):723-732.score: 9.0
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  38. Owen Anderson (2008). The Presuppositions of Religious Pluralism and the Need for Natural Theology. Sophia 47 (2):201-222.score: 9.0
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed they support a different (...)
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  39. Hugh Chandler, Personal God or Something Greater.score: 9.0
    Alvin Plantinga says that according to classical Muslim, Jewish, and Christian belief, God is a person. (He spells out some of the characteristics of people as such.) In this rather messy little note I try to show that some of the best, most influential, Christian theologians, prior to the Reformation, did not think that God is literally a person (in Plantinga’s sense). In particular I focus on Anselm.
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  40. Ulrich Schmidt (2012). Alvin Plantinga, Where the Conflict Really Lies. Science, Religion, and Naturalism. Metaphysica 13 (2):229-236.score: 9.0
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  41. Stewart Clem (2008). Warrant and Epistemic Virtues: Toward and Agent Reliabilist Account of Plantinga's Theory of Knowledge. Dissertation, Oklahoma State Universityscore: 9.0
    Alvin Plantinga’s theory of knowledge, as developed in his Warrant trilogy, has shaped the debates surrounding many areas in epistemology in profound ways. Plantinga has received his share of criticism, however, particularly in his treatment of belief in God as being “properly basic”. There has also been much confusion surrounding his notions of warrant and proper function, to which Plantinga has responded numerous times. Many critics remain unsatisfied, while others have developed alternative understandings of warrant in order to rescue (...)
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  42. Michael Tooley (1980). Alvin Plantinga and the Argument From Evil. Australasian Journal of Philosophy 58 (4):360 – 376.score: 9.0
    Among the central theses defended in this paper are the following. First, the logical incompatibility version of the argument from evil is not one of the crucial versions, and Plantinga, in fostering the illusion that it is, seriously misrepresents claims advanced by other philosophers. Secondly, Plantinga’s arguments against the thesis that the existence of any evil at all is logically incompatible with God’s existence. Thirdly, Plantinga’s attempt to demonstrate that the existence of a certain amount of evil in the world (...)
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  43. James Tomberlin & Peter van Inwagen (eds.) (1985). Alvin Plantinga (Profiles, Vol. 5). D. Reidel Publishing Company.score: 9.0
    PROFILES AN INTERNATIONAL SERIES ON CONTEMPORARY PHILOSOPHERS AND LOGICIANS EDITORS RADU ... University of Warsaw J. VUILLEMIN, College de France VOLUME 5 ...
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  44. Scott A. Davison (2009). Alvin Plantinga and Michael Tooley: Knowledge of God (Great Debates in Philosophy Series, Series Editor Ernest Sosa). [REVIEW] International Journal for Philosophy of Religion 66 (2):105-107.score: 9.0
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  45. Paul Helm (2001). Warranted Christian Belief. Alvin Plantinga. Mind 110 (440):1110-1115.score: 9.0
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  46. Jim Slagle (2013). Where the Conflict Really Lies: Science, Religion, and Naturalism by Alvin Plantinga. Zygon 48 (1):234-236.score: 9.0
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  47. David Coady (2006). When Experts Disagree. Episteme 3 (1-2):68-79.score: 9.0
    Alvin Goldman has criticized the idea that, when evaluating the opinions of experts who disagree, a novice should “go by the numbers”. Although Goldman is right that this is often a bad idea, his argument involves an appeal to a principle, which I call the non-independence principle, which is not in general true. Goldman's formal argument for this principle depends on an illegitimate assumption, and the examples he uses to make it seem intuitively plausible are not convincing. The failure (...)
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  48. William L. Rowe (2008). Review of Alvin Plantinga, Michael Tooley, Knowledge of God. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).score: 9.0
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  49. Richard Askew (1988). On Fideism and Alvin Plantinga. International Journal for Philosophy of Religion 23 (1):3 - 16.score: 9.0
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  50. Peter Carruthers (2006). Review of Alvin I. Goldman, Simulating Minds: The Philosophy, Psychology, and Neuroscience of Mindreading. [REVIEW] Notre Dame Philosophical Reviews 2006 (11).score: 9.0
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