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George N. Schlesinger [74]George Schlesinger [25]
  1. James H. Fetzer, George N. Schlesinger & David Shatz (1991). Definitions and Definability Philosophical Perspectives.
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  2. George N. Schlesinger (1995). Measuring Degrees of Confirmation. Analysis 55 (3):208 - 212.
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  3.  57
    George N. Schlesinger & Vincent C. Müller (1998). Leid und Übel [Suffering and evil]. In Christoph Jäger (ed.), Analytische Religionsphilosophie. Ferdinand Schöningh 245-252.
    Die Welt ist voller Leid. Gott ist entweder unfähig, es zu verhindern – dann ist Er nicht allmächtig –, oder Er will es nicht verhindern – dann ist Er nicht vollkommen gut. Seit Generationen wird dies als das schlagendste Argument gegen den Glauben angesehen, daß ein allmächtiges und allgütiges Wesen existiert. Natürlich haben Theisten sich die größte Mühe gegeben, eine angemessene Erwiderung vorzubringen. ... Selbst wenn nur ein einziges Individuum unnötigerweise für einen kurzen Moment eine leichte Unannehmlichkeit zu ertragen hätte, (...)
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  4.  57
    George N. Schlesinger & Vincent C. Müller (1998). Leid und Übel [Suffering and evil]. In Christoph Jäger (ed.), Analytische Religionsphilosophie. Ferdinand Schöningh 245-252.
    Die Welt ist voller Leid. Gott ist entweder unfähig, es zu verhindern – dann ist Er nicht allmächtig –, oder Er will es nicht verhindern – dann ist Er nicht vollkommen gut. Seit Generationen wird dies als das schlagendste Argument gegen den Glauben angesehen, daß ein allmächtiges und allgütiges Wesen existiert. Natürlich haben Theisten sich die größte Mühe gegeben, eine angemessene Erwiderung vorzubringen. ... Selbst wenn nur ein einziges Individuum unnötigerweise für einen kurzen Moment eine leichte Unannehmlichkeit zu ertragen hätte, (...)
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  5. George N. Schlesinger (1991). E Pur Si Muove. Philosophical Quarterly 41 (165):427-441.
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  6. George N. Schlesinger (1987). Is Determinism a Vacuous Doctrine? British Journal for the Philosophy of Science 38 (3):339-346.
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  7.  87
    George N. Schlesinger (1996). The Power of Thought Experiments. Foundations of Physics 26 (4):467-482.
    According to popular opinion, thought experiments are limited in scope, since no novel empirical results could be expected to be produced by thought alone. Yet consider the spectacular 16th century experiment by Stevin. leading to the discovery of the principles of the resolution and combination of forces. He conducted no experiments, for he derived his novel and highly important conclusions by several steps of ingenious reasoning alone. To understand why mental experiments may serve as very effective scientific tools. we need (...)
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  8. George Schlesinger (1982). Aspects of Time. Noûs 16 (2):324-328.
     
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  9. George N. Schlesinger (1985). How to Navigate the River of Time. Philosophical Quarterly 35 (138):91-92.
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  10. George Schlesinger & Robert Brown (1961). Falsification Without Exploration. Philosophical Quarterly 11 (43):167-171.
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  11. George N. Schlesinger (1994). Timely Topics. St. Martin's Press.
     
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  12. George N. Schlesinger (1994). A Central Theistic Argument. In Jeff Jordan (ed.), Gambling on God: Essays on Pascal’s Wager. Rowman & Littlefield
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  13.  34
    George N. Schlesinger (1988). New Perspectives on Old-Time Religion. Oxford University Press.
    This book explores recently opened avenues in logic and philosophical analysis to offer new perspectives on time-honored religious beliefs. Topics covered include the nature of divine attributes, the implications of divine benevolence and divine justice, arguments in support of theism and atheism, and religion and morality.
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  14.  91
    George N. Schlesinger (1992). Science, Reason and Religion. International Studies in Philosophy 24 (1):140-141.
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  15. George N. Schlesinger (1987). Nomic Necessity and Contingency. Philosophical Quarterly 37 (149):379-391.
  16.  2
    Paul Helm & George Schlesinger (1978). Religion and Scientific Method. Philosophical Quarterly 28 (112):279.
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  17.  44
    George N. Schlesinger (1982). How Time Flies. Mind 91 (364):501-523.
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  18. George N. Schlesinger (1991). The Sweep of Probability.
  19.  57
    George N. Schlesinger (1986). On the Limits of Science. Analysis 46 (1):24 - 26.
  20.  44
    George N. Schlesinger (1991). The Credibility of Extraordinary Events. Analysis 51 (3):120 - 126.
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  21.  56
    George Schlesinger (1979). Aesthetic Experience and the Definition of Art. British Journal of Aesthetics 19 (2):167-176.
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  22.  27
    George N. Schlesinger (1985). Spatial, Temporal and Cosmic Parts. Southern Journal of Philosophy 23 (2):255-271.
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  23.  22
    George N. Schlesinger (1988). Why a Tale Twice Told is More Likely to Take Hold. Philosophical Studies 54 (1):141 - 152.
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  24. George N. Schlesinger (1983). Metaphysics: Methods and Problems. Barnes & Noble Books.
     
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  25.  13
    George N. Schlesinger (1987). Accommodation and Prediction. Australasian Journal of Philosophy 65 (1):33 – 42.
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  26.  43
    George N. Schlesinger (1987). Miracles and Probabilities. Noûs 21 (2):219-232.
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  27.  61
    George Schlesinger (1973). Probablistic Arguments for Divine Design. Philosophia 3 (1):1-16.
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  28. William G. Lycan & George N. Schlesinger (1988). You Bet Your Life: Pascal’s Wager Defended. In Joel Feinberg (ed.), Reason and Responsibility. Wadsworth
     
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  29.  32
    George N. Schlesinger (1986). Relevance. Theoria 52 (1-2):57-67.
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  30.  45
    George N. Schlesinger (1974). Induction and Other Minds. Australasian Journal of Philosophy 52 (May):3-21.
    Plantinga's attempts generally to undermine inductive-Analogical arguments for the other minds are criticized, And an attempt is made to present a sound analogical argument for other minds that can withstand plantinga's and other sceptical criticisms. It is then argued that a similar demonstration of the reasonableness of believing in objects when we are not observing them is also possible.
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  31.  13
    George N. Schlesinger (1985). The Range of Epistemic Logic. Humanities Press.
  32.  44
    George Schlesinger (1976). Unpredictability: A Reply to Cargile and to Benditt and Ross. British Journal for the Philosophy of Science 27 (3):267-274.
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  33.  16
    George Schlesinger (1993). A Short Defence of Transience. Philosophical Quarterly 44 (172):359-361.
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  34.  38
    George N. Schlesinger (1997). Theological Necessity. Religious Studies 33 (1):55-65.
    Anselm begins his famous ontological argument by describing God as the being greater than which none is conceivable. His description seems coherent and intelligible. Consequently a divine being thus described may be spoken of as existing in the understanding. But if so, He must actually exist as well, otherwise a being greater than Him could possibly exist, namely, one of whom the additional great-making-term ‘actual existence’ may also be predicated. The result would be a contradiction, for we would now have (...)
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  35.  35
    George Schlesinger (1986). Present and Absent Properties. Synthese 68 (2):309 - 331.
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  36.  15
    George N. Schlesinger (1990). Qualitative Identity and Uniformity. Noûs 24 (4):529-541.
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  37.  2
    George N. Schlesinger (1989). Critical Notice. Canadian Journal of Philosophy 19 (1):155-160.
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  38.  18
    George Schlesinger (1976). The Stillness of Time and Philosophical Equanimity. Philosophical Studies 30 (3):145 - 159.
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  39.  16
    George N. Schlesinger (1984). Events and Explicative Definitions. Mind 93 (370):215-229.
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  40.  12
    George N. Schlesinger (1981). What Is Metaphysics? American Philosophical Quarterly 18 (3):229 - 235.
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  41.  32
    George N. Schlesinger (1995). A Pragmatic Version of the Principle of Sufficient Reason. Philosophical Quarterly 45 (181):439-459.
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  42.  30
    George N. Schlesinger (1987). Theism and Evidence. International Journal for Philosophy of Religion 21 (3):179 - 184.
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  43.  1
    George N. Schlesinger (1985). The Intelligibility of Nature. Humanities Press.
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  44.  9
    George N. Schlesinger (1995). Current Periodical Articles 711. Philosophy 70 (272).
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  45.  27
    George Schlesinger (1981). Strawson on Induction. Philosophia 10 (3-4):199-208.
  46.  17
    George N. Schlesinger (1987). The Miracle of Theism. International Studies in Philosophy 19 (1):91-92.
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  47.  10
    George N. Schlesinger (1980). Do We Have to Know Why We Are Justified in Our Beliefs? Mind 89 (355):370-390.
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  48.  15
    George N. Schlesinger (1989). Laws and Other Worlds. Canadian Journal of Philosophy 19 (1):155-160.
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  49.  4
    George N. Schlesinger (1987). On the Compatibility of the Divine Attributes: GEORGE N. SCHLESINGER. Religious Studies 23 (4):539-542.
    According to Anselm, all Divine qualities are tightly interrelated: they are implied by the unique central property of being absolutely perfect. In the second chapter of the Proslogium , Anselm claims that it is the essence of our concept of God that He is a being greater than which nothing can be conceived. From this, he argues, it is possible to infer that He is eternal, omnipotent, omniscient, omnibenevolent, and so on. In other words, given an absolutely perfect being we (...)
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  50. George N. Schlesinger (1988). Keith Seddon, Time: A Philosophical Treatment Reviewed By. Philosophy in Review 8 (9):361-362.
     
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