30 found
Sort by:
  1. James A. Keller (2010). Like Tears in Rain : A Process Challenge. In Randy Ramal (ed.), Metaphysics, Analysis, and the Grammar of God: Process and Analytic Voices in Dialogue. Mohr Siebeck.
    No categories
     
    My bibliography  
     
    Export citation  
  2. James A. Keller (2010). Review of J. L. Schellenberg, The Will to Imagine: A Justification of Skeptical Religion. [REVIEW] Notre Dame Philosophical Reviews 2010 (1).
    Translate to English
    | Direct download  
     
    My bibliography  
     
    Export citation  
  3. James A. Keller (2007). Books Received. [REVIEW] International Journal for Philosophy of Religion 62 (1):199-202.
    Direct download (8 more)  
     
    My bibliography  
     
    Export citation  
  4. James A. Keller (1996). Reported Miracles. Faith and Philosophy 13 (2):286-293.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  5. James A. Keller (1995). A Moral Argument Against Miracles. Faith and Philosophy 12 (1):54-78.
    Those who believe that miracles (temporary suspensions of some law of nature accomplished by divine power) have occurred typically hold that they are rare and that only a small percentage of all people have been eyewitnesses to them or been direct beneficiaries of them. Although a claim that they occur far more frequently would be empirically highly implausible, I argue that the claim that God performs miracles in such a pattern unavoidably implies that God is guilty of unfairness. I articulate (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  6. James A. Keller (1995). Should Christian Theologians Become Christian Philosophers? Faith and Philosophy 12 (2):260-268.
    This paper continues a debate about the relation between Christian philosophers and theologians begun by Gordon Kaufman, who argued that Christian theologians need not be interested in “evidentialism.” In particular it replies to a paper by William Hasker charging that an earlier defense of Kaufman’s position introduced tensions because it required judgments about the merits of “evidentialism” which could be defended only by using the evidentialist arguments whose importance Kaufman denied. This reply denies that there are the tensions Hasker claims (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  7. James A. Keller (1995). The Hiddenness of God and the Problem of Evil. International Journal for Philosophy of Religion 37 (1):13 - 24.
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  8. James A. Keller (1993). Atheism. Faith and Philosophy 10 (1):112-119.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  9. James A. Keller (1993). Logic, God and Metaphysics. Process Studies 22 (4):239-242.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  10. James A. Keller (1993). On the Issues Dividing Contemporary Christian Philosophers and Theologians. Faith and Philosophy 10 (1):68-78.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  11. James A. Keller (1991). God, Suffering, and Solipsism. Faith and Philosophy 8 (3):405-408.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  12. James A. Keller (1990). Response to Davis. Faith and Philosophy 7 (1):112-116.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  13. James A. Keller (1989). Accepting the Authority of the Bible. Faith and Philosophy 6 (4):378-397.
    This paper provides an answer to this question: is the Christian of today rationally justified in using the views expressed in the Bible as a (or the) standard for what she should accept for her own beliefs and practices. I argue against trying to answer this question on thebasis of some alleged character of the biblical writings (e.g., their inerrancy or inspiredness). Such a thesis would itself have to be rationally justified, as would the interpretations and applications of biblical writings (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  14. James A. Keller (1989). Christianity and Consequentialism. Faith and Philosophy 6 (2):198-206.
    In a recent paper, Gilbert Meilaender argues that Christian ethics must not be consequentialist. Though Meilaender does indicate some problems which may exist with certain consequentialist theories, those problems do not exclude all types of consequentialist theories from consideration as Christian ethical theories. A consequentialism like R. M. Hare’s offers virtually all the advantages Meilaender claims for his Christian deontological view. Moreover. Meilaender has overlooked certain advantages of consequentialism and certain disadvantages of the sort of deontological theory he espouses.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  15. James A. Keller (1989). The Problem of Evil and the Attributes of God. International Journal for Philosophy of Religion 26 (3):155 - 171.
    In discussions of the probabilistic argument from evil, some defenders of theism have recently argued that evil has no evidential force against theism. They base their argument on the claim that there is no reason to think that we should be able to discern morally sufficient reasons which God presumably has for permitting the evil which occurs. In this paper I try to counter this argument by discussing factors which suggest that we should generally be able to discern why God (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  16. James A. Keller (1988). Christianity and Philosophy. Faith and Philosophy 5 (1):91-93.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  17. James A. Keller (1988). Comtemporary Christian Doubts About the Resurrection. Faith and Philosophy 5 (1):40-60.
    In a recent issue of Faith and Philosophy, Stephen Davis argues that it is rational for supernaturalists, though not for naturalists, to believe in the resurrection of Jesus Christ in (roughly) the sense of an event which happened to Jesus in which Jesus, though he had truly died, was restored to life and consciousness and after which his living body left the tomb. After making some clarifications regarding supernaturalism and the concept of a miracle, I argue that Davis has not (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  18. James A. Keller (1988). Divine Power in Process Theism. Process Studies 17 (3):200-205.
  19. James A. Keller (1988). Method in Christian Philosophy. Faith and Philosophy 5 (2):165-167.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  20. James A. Keller (1988). Reflections on a Methodology for Christian Philosophers. Faith and Philosophy 5 (2):144-158.
    In a recent article in FAITH AND PHILOSOPHY, Alvin Plantinga advised Christian philosophers to philosophize in light of their fundamental beliefs as Christians. Believing that his discussion does not give proper weight to the necessary role of secular beliefs in modifying our Christian beliefs, in this article I propose that Christian beliefs and secular beliefs should be related more dialectically than Plantinga suggests--i.e., that neither should always be given precedence. I defend this proposal with several examples on a variety of (...)
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  21. James A. Keller (1986). Continuity, Possibility, and Omniscience. Process Studies 15 (1):1-18.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  22. James A. Keller (1986). Divine Impassibility. Process Studies 15 (4):290-296.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  23. James A. Keller (1986). Foundationalism, Circular Justification, and the Levels Gambit. Synthese 68 (2):205 - 212.
    In Foundationalism, Coherentism, and the Levels Gambit, David Shatz argued that foundationalists must countenance a circular mediate justification of perceptual beliefs which the foundationalist holds are already immediately justified. Because the circularity of coherentist accounts of the justification of beliefs is a major basis of foundationalist criticism of coherentism, Shatz's claim is a serious challenge to foundationalism. In this paper, using a moderate foundationalism with a reliabilist conception of justification, I give an account of immediately and mediately justified beliefs which (...)
    Direct download (5 more)  
     
    My bibliography  
     
    Export citation  
  24. James A. Keller (1985). God, Action, and Embodiment. Faith and Philosophy 2 (1):83-86.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  25. James A. Keller (1985). Lewis S. Ford and George L. Kline, Eds., Explorations in Whitehead's Philosophy Reviewed By. Philosophy in Review 5 (4):164-165.
    No categories
    Direct download  
     
    My bibliography  
     
    Export citation  
  26. James A. Keller (1984). Epistemology. Faith and Philosophy 1 (3):339-343.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  27. James A. Keller (1982). Some Basic Differences Between Classical and Process Metaphysics and Their Implications for the Concept of God. International Philosophical Quarterly 22 (1):3-20.
    No categories
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation  
  28. James A. Keller (1982). The Basingers on Divine Omnipotence. Process Studies 12 (1):23-25.
  29. James A. Keller (1978). Whitehead's Organic Philosophy of Science. Process Studies 8 (3):196-199.
    Direct download (4 more)  
     
    My bibliography  
     
    Export citation  
  30. James A. Keller (1971). Types of Motives for Ecological Concern. Zygon 6 (3):197-209.
    Direct download (3 more)  
     
    My bibliography  
     
    Export citation