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Profile: Alvin Plantinga (University of Notre Dame)
  1. Alvin Plantinga (1992). The Nature of Necessity. Clarendon Press.
    This book, one of the first full-length studies of the modalities to emerge from the debate to which Saul Kripke, David Lewis, Ruth Marcus, and others are contributing, is an exploration and defense of the notion of modality de re, the idea that objects have both essential and accidental properties. Plantinga develops his argument by means of the notion of possible worlds and ranges over such key problems as the nature of essence, transworld identity, negative existential propositions, and the existence (...)
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  2. Alvin Plantinga (1993). Warrant and Proper Function. Oxford University Press.
    In this companion volume to Warrant: The Current Debate, Plantinga develops an original approach to the question of epistemic warrant; that is what turns true belief into knowledge. He argues that what is crucial to warrant is the proper functioning of one's cognitive faculties in the right kind of cognitive environment.
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  3.  56
    Alvin Plantinga (1993). Warrant: The Current Debate. Oxford University Press.
    Plantinga examines the nature of epistemic warrant; whatever it is that when added to true belief yields knowledge. This volume surveys current contributions to the debate and paves the way for his owm positive proposal in Warrant and Proper Function.
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  4.  59
    Alvin Plantinga (2000). Warranted Christian Belief. Oxford University Press.
    This is the third volume in Alvin Plantinga 's trilogy on the notion of warrant, which he defines as that which distinguishes knowledge from true belief.
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  5.  5
    Alvin Plantinga (2011). Where the Conflict Really Lies: Science, Religion, & Naturalism. Oxford University Press.
    A long-awaited major statement by pre-eminent analytic philosopher Alvin Plantinga, Where the Conflict Really Lies illuminates one of our society's biggest debates---the conflict between science and religion.Plantinga examines where this conflict is said to exist---looking at areas such as evolution, divine action in the world, and the scientific study of religion---and he considers claims by Daniel Dennett, Richard Dawkins, and Philip Kitcher that evolution and theistic belief cannot co-exist. He makes a case that their arguments are not only inconclusive, but (...)
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  6.  54
    Alvin Plantinga (2012). Where the Conflict Really Lies: Science, Religion, and Naturalism. OUP Usa.
    In this long-awaited book, pre-eminent analytical philosopher Alvin Plantinga argues that the conflict between science and theistic religion is actually superficial, and that at a deeper level they are in concord.
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  7. Richard Fumerton, Laurence Bonjour, John L. Pollock & Alvin Plantinga (2000). Resurrecting Old-Fashioned Foundationalism. Rowman & Littlefield Publishers.
    The contributions in this volume make an important effort to resurrect a rather old fashioned form of foundationalism. They defend the position that there are some beliefs that are justified, and are not themselves justified by any further beliefs. This epistemic foundationalism has been the subject of rigorous attack by a wide range of theorists in recent years, leading to the impression that foundationalism is a thing of the past. DePaul argues that it is precisely the volume and virulence of (...)
     
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  8.  16
    Alvin Plantinga & Nicholas Wolterstorff (eds.) (1983). Faith and Rationality: Reason and Belief in God. University of Notre Dame Press.
  9. Alvin Plantinga (1974/1977). God, Freedom, and Evil. Eerdmans.
    This book discusses and exemplifies the philosophy of religion, or philosophical reflection on central themes of religion.
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  10. Alvin Plantinga (1993). Warrant and Proper Function. Oxford University Press Usa.
    In this companion volume to Warrant: The Current Debate, Plantinga develops an original approach to the question of epistemic warrant; that is what turns true belief into knowledge. He argues that what is crucial to warrant is the proper functioning of one's cognitive faculties in the right kind of cognitive environment.
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  11. Alvin Plantinga (1976). Actualism and Possible Worlds. Theoria 42 (1-3):139-160.
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  12. Alvin Plantinga (2006). Against Materialism. Faith and Philosophy 23 (1):3-32.
  13. Daniel C. Dennett & Alvin Plantinga (2011). Science and Religion: Are They Compatible? OUP Usa.
    An enlightening discussion that will motivate students to think critically, the book opens with Plantinga's assertion that Christianity is compatible with evolutionary theory because Christians believe that God created the living world, and it is entirely possible that God did so by using a process of evolution.
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  14. Alvin Plantinga (1983). On Existentialism. Philosophical Studies 44 (1):1 - 20.
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  15. Kenneth Boyce & Alvin Plantinga (2012). 7 Proper Functionalism. In Andrew Cullison (ed.), The Continuum Companion to Epistemology. Continuum 124.
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  16. Alvin Plantinga (2011). Content and Natural Selection. Philosophy and Phenomenological Research 83 (2):435-458.
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  17.  77
    Alvin Plantinga (1967). God and Other Minds. Cornell University Press.
  18. Alvin Plantinga (1981). Is Belief in God Properly Basic? Noûs 15 (1):41-51.
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  19. 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.
  20.  97
    Alvin Plantinga (1986). On Ockham's Way Out. Faith and Philosophy 3 (3):235-269.
    In Part I, I present two traditional arguments for the incompatibility of divine foreknowledge with human freedom; the first of these is clearly fallacious; but the second, the argument from the necessity of the past, is much stronger. In the second section I explain and partly endorse Ockham’s response to the second argument: that only propositions strictly about the past are accidentally necessary, and past propositions about God’s knowledge of the future are not strictly about the past. In the third (...)
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  21. Alvin Plantinga (2009). Transworld Depravity, Transworld Sanctity, & Uncooperative Essences. Philosophy and Phenomenological Research 78 (1):178-191.
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  22.  69
    Alvin Plantinga (2003). Essays in the Metaphysics of Modality. Oxford University Press.
    Perhaps no one has done more in the last 30 years to advance thinking in the metaphysics of modality than has Alvin Plantinga. Collected here are some of his most important essays on this influential subject. Dating back from the late 1960's to the present, they chronicle the development of Plantinga's thoughts about some of the most fundamental issues in metaphysics: what is the nature of abstract objects like possible worlds, properties, propositions, and such phenomena? Are there possible but (...)
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  23.  78
    Alvin Plantinga (2010). Naturalism, Theism, Obligation and Supervenience. Faith and Philosophy 27 (3):247-272.
    Take naturalism to be the idea that there is no such person as God or anything like God. Many philosophers hold that naturalism can accommodate serious moral realism. Many philosophers (and many of the same philosophers) also believe that moral properties supervene on non-moral properties, and even on naturalistic properties (where a naturalistic property is one such that its exemplification is compatible with naturalism). I agree that they do thus supervene, and argue that this makes trouble for anyone hoping to (...)
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  24.  19
    Alvin Plantinga (2007). Materialism and Christian Belief. In Peter van Inwagen and Dean Zimmerman (ed.), Persons: Human and Divine. Oxford University Press 99--141.
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  25. Alvin Plantinga (1993). Warrant and Proper Function. Oxford University Press Usa.
    In this companion volume to Warrant: The Current Debate, Plantinga develops an original approach to the question of epistemic warrant; that is what turns true belief into knowledge. He argues that what is crucial to warrant is the proper functioning of one's cognitive faculties in the right kind of cognitive environment.
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  26. Alvin Plantinga (1988). Positive Epistemic Status and Proper Function. Philosophical Perspectives 2:1-50.
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  27.  7
    Alvin Plantinga (1980). Does God Have a Nature? Marquette University Press.
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  28. Alvin Plantinga (2008). Knowledge of God. Blackwell Pub..
    Is belief in God justified? That’s the fundamental question at the heart of this volume of the Great Debates in Philosophy series. Alvin Plantinga and Michael Tooley each tackle the matter with distinctive arguments fromopposing perspectives. The book opens with an explanation of the philosophers’ viewpoints, followed by a lively and engaging conversation in which each directly responds to the other's arguments.
     
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  29. Alvin Plantinga (2000). Warranted Christian Belief. Oxford University Press Usa.
    This is the third volume in Alvin Plantinga's trilogy on the notion of warrant, which he defines as that which distinguishes knowledge from true belief. In this volume, Plantinga examines warrant's role in theistic belief, tackling the questions of whether it is rational, reasonable, justifiable, and warranted to accept Christian belief and whether there is something epistemically unacceptable in doing so. He contends that Christian beliefs are warranted to the extent that they are formed by properly functioning cognitive faculties, thus, (...)
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  30.  82
    Alvin Plantinga (2009). The Evolutionary Argument Against Naturalism: An Initial Statement of the Argument. In Michael Ruse (ed.), Philosophy After Darwin: Classic and Contemporary Readings. Princeton University Press 301.
    This chapter contains sections titled: * Notes.
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  31. Alvin Plantinga (1991). ``An Evolutionary Argument Against Naturalism&Quot. Logos 12:27--48.
    Only in rational creatures is there found a likeness of God which counts as an image . . . . As far as a likeness of the divine nature is concerned, rational creatures seem somehow to attain a representation of [that] type in virtue of imitating God not only in this, that he is and lives, but especially in this, that he understands (ST Ia Q.93 a.6).
     
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  32.  79
    Alvin Plantinga (1991). When Faith and Reason Clash: Evolution and the Bible. Christian Scholar's Review 21 (1):8-32.
    My question is simple: how shall we Christians deal with apparent conflicts between faith and reason, between what we know as Christians and what we know in other ways, between teaching of the Bible and the teachings of science? As a special case, how shall we deal with apparent conflicts between what the Bible initially seems to tell us about the origin and development of life, and what contemporary science seems to tell us about it? Taken at face value, the (...)
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  33.  35
    Alvin Plantinga (1978). The Boethian Compromise. American Philosophical Quarterly 15 (2):129 - 138.
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  34.  33
    David W. Congdon, Marilyn Mccord Adams, Eleonore Stump & Alvin Plantinga (2011). The Blackwell Companion to Natural Theology. Philosophy:567-569.
    This short source describes the history of the kalam and how it was adopted by Muslims. Furthermore it outlines an argument made by al-Ghazali in defense of the existence of a Creator. The chapter as a whole concerns the kalam cosmological argument, which holds that there is a reason for the existence of the universe.
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  35. Alvin Plantinga (1996). Science: Augustinian or Duhemian. Faith and Philosophy 13 (3):368-394.
    This paper is a continuation of a discussion with Ernan McMullin; its topic is the question how theists (in particular, Christian theists) should think about modern science---the whole range of modern science, including economics, psychology, sociobiology and so on. Should they follow Augustine in thinking that many large scale scientific projects as well as intellectual projects generally are in the service of one or the other of the civitates? Or should they follow Duhem, who (at least in the case of (...)
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  36. Alvin Plantinga (2000). Warranted Christian Belief. Oxford University Press Usa.
    This is the third volume in Alvin Plantinga's trilogy on the notion of warrant, which he defines as that which distinguishes knowledge from true belief. In this volume, Plantinga examines warrant's role in theistic belief, tackling the questions of whether it is rational, reasonable, justifiable, and warranted to accept Christian belief and whether there is something epistemically unacceptable in doing so. He contends that Christian beliefs are warranted to the extent that they are formed by properly functioning cognitive faculties, thus, (...)
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  37.  55
    Alvin Plantinga (2010). Science and Religion: Why Does the Debate Continue? In Science and Religion in Dialogue. Wiley-Blackwell 299--316.
    This chapter contains sections titled: * 1 Science and Secularism * 2 Evolution * Acknowledgment * Notes * References.
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  38.  37
    Alvin Plantinga (1982). How to Be an Anti-Realist. Proceedings and Addresses of the American Philosophical Association 56 (1):47 - 70.
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  39. Alvin Plantinga (1987). Two Concepts of Modality: Modal Realism and Modal Reductionism. Philosophical Perspectives 1 (11):189-231.
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  40. Alvin Plantinga (1966). Kant's Objection to the Ontological Argument. Journal of Philosophy 63 (19):537-546.
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  41. Alvin Plantinga (1986). Intellectual Sophistication and Basic Belief in God. Faith and Philosophy 3:306-312.
    are properly basic for at least some believers in God; there are widely realized sets of conditions, I suggested, in which such propositions are indeed properly basic. And when I said that these beliefs are properly basic, I had in mind what Quinn calls the narrow conception of the basing relation.[1] I was taking it that a person S accepts a belief A on the basis of a belief B only if (roughly) S believes both A and B and could (...)
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  42.  11
    Alvin Plantinga (1993). Review: Why We Need Proper Function. [REVIEW] Noûs 27 (1):66 - 82.
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  43. Alvin Plantinga (1979). The Probabilistic Argument From Evil. Philosophical Studies 35 (1):1 - 53.
    First I state and develop a probabilistic argument for the conclusion that theistic belief is irrational or somehow noetically improper. Then I consider this argument from the point of view of the major contemporary accounts of probability, Concluding that none of them offers the atheologian aid and comfort.
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  44. Jonathan L. Kvanvig, Laurence Bonjour, Earl Conee, Richard Feldman, Richard Foley, Peter Klein, Jonathan Kvanvig, Keith Lehrer, William Lycan, Peter Markie, George Pappas, Alvin Plantinga, Ernest Sosa, Marshall Swain & Bas van Fraassen (1996). Warrant in Contemporary Epistemology: Essays in Honor of Plantinga's Theory of Knowledge. Rowman & Littlefield Publishers.
    In his widely influential two-volume work, Warrant: The Current Debate and Warrant and Proper Function, Alvin Plantinga argued that warrant is that which explains the difference between knowledge and true belief. Plantinga not only developed his own account of warrant but also mapped the terrain of epistemology. Motivated by Plantinga's work, fourteen prominent philosophers have written new essays investigating Plantingian warrant and its contribution to contemporary epistemology. The resulting collection, representing a broad array of views, not only gives readers a (...)
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  45. Alvin Plantinga (2004). Supralapsarianism, or 'O Felix Culpa'. In Peter van Inwagen (ed.), Christian Faith and the Problem of Evil. Eerdmanns 1-25.
    The problem of evil has challenged religious minds and hearts throughout the ages. Just how can the presence of suffering, tragedy, and wrongdoing be squared with the all-powerful, all-loving God of faith? This book gathers some of the best, most meaningful recent reflections on the problem of evil, with contributions by shrewd thinkers in the areas of philosophy, theology, literature, linguistics, and sociology. In addition to bringing new insights to the old problem of evil, Christian Faith and the Problem of (...)
     
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  46.  79
    Alvin Plantinga & Patrick Grim (1993). Truth, Omniscience, and Cantorian Arguments: An Exchange. [REVIEW] Philosophical Studies 71 (3):267 - 306.
    Suppose there were a set T of all truths, and consider all subsets of T --all members of the power set T. To each element of this power set will correspond a truth. To each set of the power set, for example, a particular truth T1 either will or will not belong as a member. In either case we will have a..
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  47.  75
    Alvin Plantinga (1991). Evolution, Neutrality, and Antecedent Probability: A Reply to Van Till and McMullin. Christian Scholar's Review 21 (1):80-109.
    First, I'd like to thank Professors Van Till, Pun, and McMullin for their careful and thoughtful replies. There is a deep level of agreement among all four of us; as is customary with replies and replies to replies, however, I shall concentrate on our areas of disagreement. In the cases of Van Till and McMullin, this may give an impression of deeper disagreement than actually exists. In the case of Pun it leaves me with little to say except Yea and (...)
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  48.  50
    Alvin Plantinga (1986). Is Theism Really a Miracle? Faith and Philosophy 3 (2):109-134.
    In this paper I outline and discuss the central claims and arguments of J. L. Mackie’s The Miracle of Theism. Mackie argues, in essence, that none of the traditional theistic arguments is successful taken either one at a time or in tandem, that the theist does nothave a satisfactory response to the problem of evil, and that on balance the theistic hypothesis is much less probable than is its denial. He then concludes that theism is unsatisfactory and rationally unacceptable. I (...)
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  49. Alvin Plantinga (1997). Warrant and Accidentally True Belief. Analysis 57 (2):140–145.
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  50.  82
    Alvin Plantinga (1986). Two Concepts of Modality: Modal Realism and Modal Reductionism. Journal of Philosophy 83 (11):693.
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