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  1. Gregory E. Ganssle (forthcoming). Evan Fales on the Possibility of Divine Causation. Sophia:1-10.
    Evan Fales has argued that divine causation is not possible. His central argument involves an analysis of causation that requires that there has to be a mapping feature to guarantee that the particular effect follows the particular cause. He suggests that being related in space and time will provide the means to map the right effects onto their causes. In this paper, I argue that the spatial relation between cause and effect is not necessary to the causal relation. In cases (...)
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  2. Gregory E. Ganssle (2011). Fine Tuning and the Varieties of Naturalism. Religious Studies 47 (1):59 - 71.
    Naturalism has been characterized both as a claim about what exists (claim naturalism) and as a commitment to a certain methodology (method naturalism). The fine-tuning argument for God’s existence presents a significant challenge to each way of characterizing naturalism. The claim naturalist faces the fact that the best response to the fine-tuning argument (the many-world hypothesis) requires the existence of many universes that are not clearly naturalistic themselves. Method naturalism faces the challenge that it does not have the resources to (...)
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  3. Gregory E. Ganssle (2008). Dawkins's Best Argument. Philosophia Christi 10 (1).
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  4. Gregory E. Ganssle, God and Time. Internet Encyclopedia of Philosophy.
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  5. Arvind Sharma, Philip H. Wiebe, Gregory E. Ganssle & Patrick Hutchings (2006). Book Reviews. [REVIEW] Sophia 45 (1):121-127.
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  6. Gregory E. Ganssle (2005). Metaphysics, Ethics and Personhood: A Response to Kevin Corcoran. Faith and Philosophy 22 (3):370-376.
    In a recent issue of this journal, Kevin Corcoran has argued that the metaphysical theory one holds to about the nature of human persons is irrelevant to the sort of ethical questions that occupy bioethicists as well as the general public. Specifically, he argues that whether one holds a constitution view of human persons, an animalist view, or a substance dualist view, the real work in one’s ethical reasoning is done by certain moral principles rather than by metaphysical ones. I (...)
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  7. Gregory E. Ganssle (2005). Metaphysics, Ethics and Personhood. Faith and Philosophy 22 (3):370-376.
    In a recent issue of this journal, Kevin Corcoran has argued that the metaphysical theory one holds to about the nature of human persons is irrelevant to the sort of ethical questions that occupy bioethicists as well as the general public. Specifically, he argues that whether one holds a constitution view of human persons, an animalist view, or a substance dualist view, the real work in one’s ethical reasoning is done by certain moral principles rather than by metaphysical ones. I (...)
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  8. Gregory E. Ganssle & David M. Woodruff (eds.) (2002). God and Time: Essays on the Divine Nature. Oxford University Press.
    This collection highlights such issues as how the nature of time is relevant to the question of whether God is temporal and how God's other attributes are ...
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  9. Gregory E. Ganssle (2000). Necessary Moral Truths and the Need for Explanation. Philosophia Christi 2 (1):106.
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  10. Gregory E. Ganssle (1996). The Development of Autustine's View of the Freedom of the Will (386-397). The Modern Schoolman 74 (1):1-18.
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  11. Gregory E. Ganssle (1995). Leftow on Direct Awareness and Atemporality. Sophia 34 (2):30-37.
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  12. Gregory E. Ganssle (1995). Reply to Hasker. International Philosophical Quarterly 35 (2):217-218.
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  13. Gregory E. Ganssle (1995). Using the Teaching Portfolio. Teaching Philosophy 18 (4):351-357.
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