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Brian Leftow [108]Brian Lee Leftow [1]
  1.  38
    Brian Leftow (2012). God and Necessity. Oxford University Press.
    Modal basics -- Some solutions -- Theist solutions -- The ontology of possibility -- Modal truthmakers -- Modality and the divine nature -- Deity as essential -- Against deity theories -- The role of deity -- The biggest bang -- Divine concepts -- Concepts, syntax, and actualism -- Modality: basic notions -- The genesis of secular modality -- Modal reality -- Essences -- Non-secular modalities -- Theism and modal semantics -- Freedom, preference, and cost -- Explaining modal status -- Explaining (...)
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  2.  28
    Brian Leftow (2015). Perfection and Possibility. Faith and Philosophy 32 (4):423-431.
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  3. Brian Leftow (2011). Why Perfect Being Theology? International Journal for Philosophy of Religion 69 (2):103-118.
    I display the historical roots of perfect being theology in Greco-Roman philosophy, and the distinctive reasons for Christians to take up a version of this project. I also rebut a recent argument that perfect-being reasoning should lead one to atheism.
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  4.  82
    Brian Leftow (2014). On God and Necessity. Faith and Philosophy 31 (4):435-459.
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  5.  31
    Brian Leftow, Pamela Sue Anderson & J. L. Schellenberg (2015). Whither Philosophy of Religion? Religious Studies 51 (3):441-454.
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  6.  32
    Brian Leftow (1991). Time and Eternity. Ithaca: Cornell University Press.
    [I] Introduction The Western religions all claim that God is eternal. This claim finds strong expression in the Old Testament, which is common property of ...
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  7. Brian Leftow (1990). Is God an Abstract Object? Noûs 24 (4):581-598.
    Before Duns Scotus, most philosophers agreed that God is identical with His necessary intrinsic attributes--omnipotence, omniscience, etc. This Identity Thesis was a component of widely held doctrines of divine simplicity, which stated that God exemplifies no metaphysical distinctions, including that between subject and attribute. The Identity Thesis seems to render God an attribute, an abstract object. This paper shows that the Identity Thesis follows from a basic theistic belief and does not render God abstract. If also discusses how one might (...)
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  8.  44
    Brian Leftow (2004). A Latin Trinity. Faith and Philosophy 21 (3):304-333.
    Latin models of the Trinity begin from the existence of one God, and try to explain how one God can be three Persons. I offer an account of this based on an analogy with time-travel. A time-traveler returning to the same point in time repeatedly might have three successive events in his/her life occurring at that one location in public time. So too, God’s life might be such that three distinct parts of His life are always occurring at once, (...)
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  9.  80
    Brian Leftow (2005). No Best World: Moral Luck. Religious Studies 41 (2):165-181.
    William Rowe and others argue that if ours is a possible world than which there is a better, it follows that God does not exist. If this is correct, then if there is no best possible world, it is not so much as possible that God exist. I reject the key premise of Rowe's argument. The key to seeing that it is false, I suggest, is seeing that God is subject to something fairly called moral luck. In this first part (...)
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  10.  47
    Brian Leftow (2005). No Best World: Creaturely Freedom. Religious Studies 41 (3):269-285.
    William Rowe and others argue that if this is a possible world than which there is a better, it follows that God does not exist. I now reject the key premise of Rowe's argument. I do so first within a Molinist framework. I then show that this framework is dispensable: really all one needs to block the better-world argument is the assumption that creatures have libertarian free will. I also foreclose what might seem a promising way around the ‘moral-luck’ counter (...)
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  11.  29
    Brian Leftow (2014). Tempting God. Faith and Philosophy 31 (1):3-23.
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  12.  81
    Brian Leftow (2006). Divine Simplicity. Faith and Philosophy 23 (4):365-380.
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  13. Brian Leftow (1989). A Leibnizian Cosmological Argument. Philosophical Studies 57 (2):135 - 155.
    I explicate and defend leibniz's argument from "eternal truths" to the existence of god. I argue that necessary beings can be caused to exist, Showing how one can apply a counterfactual analysis to such causation, Then argue that if such beings can be caused to exist, They are.
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  14. Brian Leftow (1988). A Modal Cosmological Argument. International Journal for Philosophy of Religion 24 (3):159 - 188.
  15. Brian Leftow (2002). A Timeless God Incarnate. In Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.), The Incarnation. Oxford Up 273--299.
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  16. Brian Leftow (2009). Omnipotence. In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press
     
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  17.  3
    Brian Leftow (2010). Two Trinities: Reply to Hasker: Brian Leftow. Religious Studies 46 (4):441-447.
    William Hasker replies to my arguments against Social Trinitarianism, offers some criticism of my own view, and begins a sketch of another account of the Trinity. I reply with some defence of my own theory and some questions about his.
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  18. Brian Leftow (2002). Anselm's Neglected Argument. Philosophy 77 (3):331-347.
    Anselm is commonly credited with two a priori arguments for God's existence, the non-modal argument of Proslogion 2 and a modal argument some find in Proslogion 3. But his Reply to Gaunilo contains a third. The argument as Anselm gives it has flaws, but they are not fatal, and its main premise can serve as the basis of a simpler, stronger argument.
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  19. Brian Leftow (1997). Anselm on the Cost of Salvation. Medieval Philosophy and Theology 6 (1):73 - 92.
    This paper examines Anselm’s reply to this argument in order to shed light on a number of issues in philosophical theology, including the metaphysics of the Incarnation, the relation between perfect being theology and the doctrines of the Incarnation and the Atonement, the senses in which the Christian God might be impassible, and the nature of God’s perfect rationality and wisdom. (edited).
     
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  20. Brian Leftow (2006). Impossible Worlds. Religious Studies 42 (4):393-402.
    Richard Brian Davis offers several criticisms of a semantics I once proposed for subjunctive conditionals with impossible antecedents. I reply to these.
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  21.  27
    Brian Leftow (2006). 11. God and the Problem of Universals. Oxford Studies in Metaphysics 2:325.
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  22. Brian Leftow (2010). Swinburne on Divine Necessity. Religious Studies 46 (2):141-162.
    Most analytic philosophers hold that if God exists, He exists with broad logical necessity. Richard Swinburne denies the distinction between narrow and broad logical necessity, and argues that if God exists, His existence is narrow-logically contingent. A defender of divine broad logical necessity could grant the latter claim. I argue, however, that not only is God's existence broad-logically necessary, but on a certain understanding of God's relation to modality, it comes out narrow-logically necessary. This piece argues against Swinburne's overall account (...)
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  23.  26
    Brian Davies & Brian Leftow (eds.) (2004). The Cambridge Companion to Anselm. Cambridge University Press.
    Anselm of Canterbury (1033-1109), Benedictine monk and the second Norman archbishop of Canterbury, is regarded as one of the most important philosophers and theologians of the Middle Ages. The essays in this volume explore all of his major ideas both philosophical and theological, including his teachings on faith and reason, God's existence and nature, logic, freedom, truth, ethics, and key Christian doctrines. There is also discussion of his life, the sources of his thought, and his influence on other thinkers. New (...)
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  24.  4
    Brian Leftow (ed.) (2004). The Cambridge Companion to Anselm. Cambridge Univ Pr.
    Anselm of Canterbury (1033-1109), Benedictine monk and the second Norman archbishop of Canterbury, is regarded as one of the most important philosophers and theologians of the Middle Ages. The essays in this volume explore all of his major ideas both philosophical and theological, including his teachings on faith and reason, God's existence and nature, logic, freedom, truth, ethics, and key Christian doctrines. There is also discussion of his life, the sources of his thought, and his influence on other thinkers. New (...)
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  25.  48
    Brian Leftow (2013). God's Deontic Perfection. Res Philosophica 90 (1):69-95.
    I offer part of an account of divine moral perfection. I defend the claim that moral perfection is possible, then argue that God has obligations, so that one part of his moral perfection must be perfection in meeting these. I take up objections to divine obligations, then finally offer a definition of divine deontic perfection.
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  26.  72
    Brian Leftow, Immutability. Stanford Encyclopedia of Philosophy.
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  27. Brian Leftow (2001). Souls Dipped in Dust. In Kevin Corcoran (ed.), Soul, Body, and Survival: Essays on the Metaphysics of Human Persons. Cornell University Press 120--138.
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  28. Brian Leftow (1991). Timelessness and Foreknowledge. Philosophical Studies 63 (3):309 - 325.
  29. Brian Leftow (2005). The Ontological Argument. In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press
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  30.  16
    Brian Leftow (1996). Philosophical Perspectives. Faith and Philosophy 13 (2):272-279.
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  31.  38
    Brian Leftow (2003). Aquinas on Attributes. Medieval Philosophy and Theology 11 (1):1-41.
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  32.  41
    Brian Leftow (2005). Aquinas on God and Modal Truth. Modern Schoolman 82 (3):171-200.
  33.  53
    Brian Leftow (2012). Time Travel and the Trinity. Faith and Philosophy 29 (3):313-324.
    I have used a time travel story to model the “Latin” version of the Trinity. William Hasker’s “A Leftovian Trinity?” criticizes my arguments. This piece replies.
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  34.  74
    Brian Leftow (1988). Anselmian Polytheism. International Journal for Philosophy of Religion 23 (2):77 - 104.
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  35.  71
    Brian Leftow (2011). One Step Toward God. Royal Institute of Philosophy Supplement 68 (68):67-103.
    I describe a new argument for the existence of God, and argue one of its steps. En route I criticize class-nominalist theories of attributes, and sketch an alternate theory involving God.
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  36. Brian Leftow (2011). God's Impassibility, Immutability, and Eternality. In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press
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  37. Brian Leftow (2011). The Humanity of God. In Anna Marmodoro & Jonathan Hill (eds.), The Metaphysics of the Incarnation. OUP Oxford
     
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  38.  49
    Brian Leftow (1990). God and Abstract Entities. Faith and Philosophy 7 (2):193-217.
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  39.  49
    Brian Leftow (1990). Aquinas on Time and Eternity. American Catholic Philosophical Quarterly 64 (3):387-399.
  40.  13
    Brian Leftow (2014). X. Faith and Philosophy 31 (1):3-23.
    Western theism holds that God cannot do evil. Christians also hold that Christ is God the Son and that Christ was tempted to do evil. These claims appear to be jointly inconsistent. I argue that they are not.
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  41.  4
    Brian Leftow (1991). Why Didn't God Create the World Sooner? Religious Studies 27 (2):157.
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  42.  82
    Brian Leftow (2003). On a Principle of Sufficient Reason. Religious Studies 39 (3):269-286.
    In The Metaphysics of Creation and The Metaphysics of Theism, Norman Kretzmann defends an argument for God's existence which he claims to find in Aquinas. I assess this argument's key premise, a principle of sufficient reason, that: ‘PSR2: Every existing thing has a reason for its existence either in the necessity of its own nature or in the causal efficacy of some other beings’. PSR2 requires God's nature to explain His existence. Kretzmann does not tell us how this explanation is (...)
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  43.  30
    Brian Leftow (2005). Power, Possibilia and Non-Contradiction. Modern Schoolman 82 (4):231-243.
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  44.  40
    Brian Leftow (1986). Philosophy and Atheism. International Philosophical Quarterly 26 (1):101-103.
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  45.  43
    Brian Leftow (2009). Anselmian Presentism. Faith and Philosophy 26 (3):297-319.
    I rebut four claims made in a recent article by Katherin Rogers. En route I discuss how a timeless God might perceive all of “tensed” time at once.
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  46.  17
    Brian Leftow (1995). Anselm on the Beauty of the Incarnation. Modern Schoolman 72 (2-3):109 - 124.
    Among the objections to the Christian doctrine of the Incarnation which Anselm takes up in ’Cur Deus Nomo’ is an argument that a wise God would not act so, because it is inefficient. I explicate Anselm’s reply to this. It is (I argue) that the Incarnation is an elegant way to achieve a large set of goods including human salvation, and that God might well be wise to treat a sort of beauty the Incarnation involves as a value more important (...)
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  47.  4
    Brian Leftow & Robin Le Poidevin (1994). Change, Cause and Contradiction. Philosophical Quarterly 44 (176):406.
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  48.  24
    Brian Leftow (1995). Anselm on the Necessity of the Incarnation. Religious Studies 31 (2):167 - 185.
    Anselm's "Cur Deus" Homo argues that only by the Incarnation can God save humanity. This seems to sit ill with the claim that God is omnipotent and absolutely free, for this entails that God could save humanity in other ways. I show that features of Anselm's concept of God and treatment of necessity make the claim that the Incarnation is a necessary means of salvation problematic. I then show that for Anselm, all conditions which make the Incarnation necessary for human (...)
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  49.  37
    Brian Leftow (2011). Composition and Christology. Faith and Philosophy 28 (3):310-322.
    One central claim of orthodox Christianity is that in Jesus of Nazareth, God became man. On Chalcedonian orthodoxy, this involves one person, God the Son, having two natures, divine and human. If He does, one person has two properties, deity and humanity. But the Incarnation also involves concrete objects, God the Son (GS), Jesus’s human body (B) and—I will assume—Jesus’s human soul (S). If God becomes human, GS, B and S somehow become one thing. It would be good to have (...)
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  50.  37
    Brian Leftow (1990). Time, Actuality and Omniscience. Religious Studies 26 (3):303 - 321.
    Many traditional theists have said that God is propositionally omniscient, i.e. knows all truths. Many traditional theists also hold that God is timeless. That is, these theists hold that though God exists, there is no time at which He exists, and He does not exist earlier or later than anything. Some recent philosophers, among them Arthor Prior, Robert Coburn, Norman Kretz mann, Nicholas Wolterstorfl Richard Gale and Patrick Grim, have argued that There are truths to whose expression ‘now’ is essential, (...)
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