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Edward L. Schoen [36]Edward Lloyd Schoen [1]
  1. Edward L. Schoen (2009). Review of Alone in the World? Human Uniqueness in Science and Theology. [REVIEW] International Journal for Philosophy of Religion 65 (1):47 - 52.
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  2. Edward L. Schoen (2008). Sahotra Sarkar, Doubting Darwin: Creationist Designs on Evolution (Blackwell Public Philosophy Series). [REVIEW] International Journal for Philosophy of Religion 64 (3):167-171.
  3. Edward L. Schoen (2007). Nancey Murphy and William R. Stoeger, SJ (Eds.), Evolution and Emergence: Systems, Organisms, Persons. [REVIEW] International Journal for Philosophy of Religion 62 (3):175-178.
  4. Edward L. Schoen (2007). Philip Clayton and Paul Davies (Eds.), The Re-Emergence of Emergence: The Emergentist Hypothesis From Science to Religion. [REVIEW] International Journal for Philosophy of Religion 62 (2):119-121.
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  5. Edward L. Schoen (2005). Book Review: Mikael Stenmark. How to Relate Science and Religion a Multidimensional Model. Grand Rapids: William B. Eerdmans Publishing Company, 2004, XX + 287 Pages, $28.00. [REVIEW] International Journal for Philosophy of Religion 58 (1):55-58.
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  6. Edward L. Schoen (2005). Book Review: Neil A. Manson (Ed.), God and Design: The Teleological Argument and Modern Science. London and New York: Routledge, 2003. XVI and 376 Pa $25.95. [REVIEW] International Journal for Philosophy of Religion 57 (2):139-142.
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  7. Edward L. Schoen (2005). Book Review: Nicholas Saunders, Divine Action and Modern Science. Cambridge: Cambridge University Press, 2002. XVIII and 234 Pages. $23.00. [REVIEW] International Journal for Philosophy of Religion 57 (1):67-70.
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  8. Edward L. Schoen (2002). Clocks, God, and Scientific Realism. Zygon 37 (3):555-580.
    Scientists, both modern and contemporary, commonly try to discern patterns in nature. They also frequently use arguments by analogy to construct an understanding of the natural mechanisms responsible for producing such patterns. For Robert Boyle, the famous clock at Strasbourg provided a perfect paradigm for understanding the connection between these two scientific activities. Unfortunately, it also posed a serious threat to his realistic pretensions. All sorts of internal mechanisms could produce precisely the same movements across the face of a clock. (...)
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  9. Edward L. Schoen (2001). John F. Haught (Ed.), Science and Religion in Search of Cosmic Purpose. International Journal for Philosophy of Religion 49 (2):126-128.
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  10. Edward L. Schoen (2000). J. Wentzel Van Huyssteen, the Shaping of Rationality: Toward Inderdisciplinarity in Theology and Science. [REVIEW] International Journal for Philosophy of Religion 48 (2):121-123.
  11. Edward L. Schoen (1999). Bernard J. Verkamp, Senses of Mystery: Religious and Non-Religous. [REVIEW] International Journal for Philosophy of Religion 45 (3):195-196.
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  12. Edward L. Schoen (1999). Philip Clayton, God and Contemporary Science [Edinburgh Studies in Constructive Theology]. International Journal for Philosophy of Religion 46 (3):189-191.
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  13. Edward L. Schoen (1998). Between Addition and Difference: A Place for Religious Understanding in a World of Science. Zygon 33 (4):599-616.
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  14. Edward L. Schoen (1998). Perceiving an Imperceptible God. Religious Studies 34 (4):433-455.
    While reports of sensory encounters with the divine come from a variety of religious traditions, philosophers as diverse as Thomas Aquinas and Robert Oakes have argued that such experiences of incorporeal divine beings are impossible. Nevertheless, by clarifying various relations among acts of perception, perceptual detections of presence and kinds of perceptual recognition, the sensory perception of imperceptible things emerges as a coherent possibility. So, even if they are essentially unobservable, incorporeal divine beings still fall well within the range of (...)
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  15. Edward L. Schoen (1998). Peter Forrest, God Without the Supernatural: A Defense of Scientific Theism. [REVIEW] International Journal for Philosophy of Religion 43 (2):130-132.
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  16. Edward L. Schoen (1995). Galileo and the Church. Philosophy in the Contemporary World 2 (3):23-28.
    In his recent review of the Galileo affair, Pope John Paul II confidently proclaimed the intellectual autonomy of religion, comfortably affirming that the methods and ideas of religion are cleanly separable from those of the sciences. Unfortunately, a close review of the actual details of the Galilean controversy reveals that the lesson to be learned from that famous case is not one of sanitary intellectual compartmentalization, but one of entangling interdependencies among scientific, religious, and philosophical thought.
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  17. Edward L. Schoen (1995). Joseph Houston. Reported Miracles: A Critique of Hume. Pp. Xii + 264. (Cambridge: Cambridge University Press, 1994. £35.00, $59.95. [REVIEW] Religious Studies 31 (2):275.
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  18. Edward L. Schoen (1994). The Methodological Isolation of Religious Belief. Philosophy in the Contemporary World 1 (2):33-40.
    According to Langdon Gilkey, both religion and science are cognitive enterprises, but they are separated methodologically. As a result, science and religion are concerned with different, though related levels of truth. Against these claims, historical examples are used to argue that scientific and religious explanations cannot be so neatly separated. To the contrary, both fields frequently treat overlapping ranges of data in methodologically opportunistic ways.
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  19. Lewis S. Ford, Louis P. Pojman, Edward L. Schoen, Donald Wayne Viney, George I. Mavrodes & Gene Fendt (1993). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 34 (3):181-194.
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  20. Edward L. Schoen, Edward Wierenga, William Hasker, Alan R. Drengson, Frank B. Dilley, Frank J. Hoffman & John Elrod (1993). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 34 (2):115-129.
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  21. Ann Hartle, William Kluback, Dean M. Martin, Edward L. Schoen, M. Jamie Ferreira & H. A. Nielsen (1992). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 32 (3):185-189.
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  22. Edward L. Schoen (1991). David Hume and the Mysterious Shroud of Turin. Religious Studies 27 (2):209 - 222.
    Contrary to Hume’s contention, there is no essential connection between miracles and violations of natural laws. Not only may violations of natural law be utterly nonmiraculous, miracles may occur in complete conformity with such laws. Furthermore, a proper understanding of miracles in terms of divine agency places them into an epistemic context where the growth of science does not directly threaten their possibility.
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  23. Edward L. Schoen (1991). David Hume and the Mysterious Shroud of Turin: EDWARD L. SCHOEN. Religious Studies 27 (2):209-222.
    In a footnote to ‘Of Miracles’, David Hume defined the miraculous as ‘… a transgression of a law of nature by a particular volition of the Deity, or by the interposition of some invisible agent .’ In the opening pages of the essay itself, however, Hume dropped the reference to agency in favour of the simpler declaration that any ‘ … miracle is a violation of the laws of nature …’ This preference for the simpler formulation was deliberate. According to (...)
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  24. Edward L. Schoen (1991). No Title Available: Religious Studies. Religious Studies 27 (4):562-563.
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  25. Edward L. Schoen (1991). T. C. Williams. The Idea of the Miraculous: The Challenge to Science and Religion. Pp. Xv + 269. (Houndmills, Basingstoke, Hampshire and London; Macmillan Press Ltd, 1990). £35.00. [REVIEW] Religious Studies 27 (4):562.
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  26. Edward L. Schoen (1991). The Roles of Predictions in Science and Religion. International Journal for Philosophy of Religion 29 (1):1 - 31.
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  27. Edward L. Schoen (1990). Anthropomorphic Concepts of God*: EDWARD L. SCHOEN. Religious Studies 26 (1):123-139.
    Three of the most venerable objections to anthropomorphic conceptions of the divine are traceable to Xenophanes and his critique of the early Greek gods. Though suitably revised, these ancient criticisms have persisted over the centuries, plaguing various religious communities, particularly those of classical Christian commitment. Xenophanes complained that anthropomorphism leads to unseemly characterizations, noting that both over the ages, the list of unseemly characteristics has expanded somewhat.
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  28. Edward L. Schoen (1990). Anthropomorphic Concepts of God. Religious Studies 26 (1):123 - 139.
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  29. Edward L. Schoen (1990). The Sensory Presentation of Divine Infinity. Faith and Philosophy 7 (1):3-18.
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  30. Edward L. Schoen (1988). Philosophy of Science. Faith and Philosophy 5 (3):332-334.
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  31. Edward L. Schoen (1988). Religious Explanations. Faith and Philosophy 5 (3):310-314.
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  32. Edward L. Schoen (1987). Religious Explanations; A Model From the Sciences. International Journal for Philosophy of Religion 21 (1):47-48.
     
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  33. Edward L. Schoen (1983). Wittgenstein and Aristotle on Knowledge From Perception. Southern Journal of Philosophy 21 (3):435-451.
  34. Edward L. Schoen (1979). Introspection and the Inscrutability of Reference. Southern Journal of Philosophy 17 (4):523-529.
    It is commonly thought that w v quine's indeterminacy thesis can be devastatingly undercut by a straightforward survey of the details of one's own linguistic capabilities. However, Because any such survey must depend upon a repudiation of the quinean doctrines used to generate his thesis, Objections based upon introspective evidence remain question begging without a critique of those more central doctrines. Since such a critique would be sufficient in itself to undermine quine's thesis, Objections based upon introspective gleanings must be (...)
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  35. Edward L. Schoen (1977). The Role of Common Notions in Spinoza's Ethics. Southern Journal of Philosophy 15 (4):537-550.
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  36. Edward L. Schoen (1976). Indeterminacy Still Lurks: A Reply to Carney and Van Straaten. Foundations of Language 14 (2):243-245.
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