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  1. John Leslie (forthcoming). Cosmology and Philosophy. Stanford Encyclopedia of Philosophy.
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  2. John Leslie (forthcoming). Cosmology and Theology. Stanford Encyclopedia of Philosophy.
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  3. John Leslie (forthcoming). Pantheism and Platonic Creation: A Reply to Robin Collins. Philosophia Christi.
     
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  4. John Leslie & Robert Lawrence Kuhn (eds.) (2013). The Mystery of Existence: Why is There Anything at All. Wiley-Blackwell.
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  5. John Leslie (2012). Axiogenesis. Review of Metaphysics 65 (2):441-443.
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  6. John Leslie (2010). The Risk That Humans Will Soon Be Extinct. Philosophy 85 (4):447-463.
    If it survives for a little longer, the human race will probably start to spread across its galaxy. Germ warfare, though, or environmental collapse or many another factor might shortly drive humans to extinction. Are they likely to avoid it? Well, suppose they spread across the galaxy. Of all humans who would ever have been born, maybe only one in a hundred thousand would have lived as early as you. If, in contrast, humans soon became extinct then because of the (...)
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  7. John Leslie (2009). A Cosmos Existing Through Ethical Necessity. Philo 12 (2):172-187.
    The paper develops a Platonic and Spinozistic metaphysics. With an unprovable yet absolute necessity, the cosmos exists just because of the ethical need for it. We, and all the intricate structures of our universe, exist as intricately structured thoughts in a divine mind. This mind could contain infinitely many other universes as well, and minds of the same kind could exist in infinite number. Evidence for this is supplied by the finely tuned orderliness of our universe, and by the sheer (...)
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  8. John Leslie (2009). World Ensemble, or Design. In Michael C. Rea (ed.), Arguing About Metaphysics. Routledge. 451.
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  9. White Plague, George J. Annas, Susan Schneider, John Leslie & Susan Leigh Anderson (2009). Ethical and Political Issues. In Susan Schneider (ed.), Science Fiction and Philosophy: From Time Travel to Superintelligence. Wiley-Blackwell.
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  10. John Leslie (2008). Infinitely Long Afterlives and the Doomsday Argument. Philosophy 83 (4):519-524.
    A recent book of mine defends three distinct varieties of immortality. One of them is an infinitely lengthy afterlife; however, any hopes of it might seem destroyed by something like Brandon Carter's 'doomsday argument' against viewing ourselves as extremely early humans. The apparent difficulty might be overcome in two ways. First, if the world is non-deterministic then anything on the lines of the doomsday argument may prove unable to deliver a strongly pessimistic conclusion. Secondly, anything on those lines may break (...)
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  11. John Leslie (2007). How Many Divine Minds? In Pierfrancesco Basile & Leemon B. McHenry (eds.), Consciousness, Reality and Value: Essays in Honour of T.L.S. Sprigge. Ontos.
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  12. John Leslie (2007). Immortality Defended. Blackwell Pub..
    Might we be parts of a divine mind? Could anything like an afterlife make sense? Starting with a Platonic answer to why the world exists, Immortality Defended suggests we could well be immortal in all of three separate ways. Tackles the fundamental questions posed by our very existence, among them ‘why does the cosmos exist?’, ‘is there a divine mind or God?’ and ‘in what sense might we have afterlives?’ Defends a belief in immortality, without the need for a religious (...)
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  13. John Leslie (2005). Review: Why There Is Something Rather Than Nothing. [REVIEW] Mind 114 (453):197-200.
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  14. Margaret A. Boden, Richard B. Brandt, Peter Caldwell, Fred Feldman, John Martin Fischer, Richard Hare, David Hume, W. D. Joske, Immanuel Kant, Frederick Kaufman, James Lenman, John Leslie, Steven Luper-Foy, Michaelis Michael, Thomas Nagel, Robert Nozick, Derek Parfit, George Pitcher, Stephen E. Rosenbaum, David Schmidtz, Arthur Schopenhauer, David B. Suits, Richard Taylor & Bernard Williams (2004). Life, Death, and Meaning: Key Philosophical Readings on the Big Questions. Rowman & Littlefield Publishers.
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  15. John Leslie (2003). The Meaning of Design. In Neil A. Manson (ed.), God and Design: The Teleological Argument and Modern Science. Routledge.
     
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  16. John Leslie (2002). Fine Tuning and Divine Design. Maritain Studies/Etudes Maritainiennes 18:3 - 13.
    Force strengths, particle masses, etcetera, appear "fine tuned" for intelligent life. There may be many very diverse universes, observational selection explaining why we see a life-permitting one. The alternative is divine selection. The God hypothesis can explain how one and the same force strength or particle mass satisfies life’s many different requirements, and why there are life-encouraging laws of relativity and of quantum theory. It could also answer why any universe exists. God’s existence could be accounted for Platonically, by its (...)
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  17. John Leslie (2001). Infinite Minds: A Philosophical Cosmology. Oxford University Press.
    The cosmos exists just because of the ethical need for it We, and all the intricate structures of our universe, exist as thoughts in a divine mind that knows everything worth knowing. There could also be infinitely many other universes in this mind....It may be hard to believe that the universe is as Leslie says it is--but it is also hard to resist his compelling ideas and arguments.
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  18. John Leslie (2000). Our Place in the Cosmos. Philosophy 75 (1):5-24.
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  19. John Leslie (2000). The Divine Mind. Royal Institute of Philosophy Supplement 47:73-89.
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  20. John Leslie (ed.) (1998). Modern Cosmology & Philosophy. Prometheus Books.
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  21. John Leslie (1997). A Neoplatonist's Pantheism. The Monist 80 (2):218-231.
  22. John Leslie (1997). How to Draw Conclusions From a Fine-Tuned Cosmos. In Physics, Philosophy, and Theology: A Common Quest for Understanding. Vatican Observatory Pub.
    Physical force strengths, particle masses, the early cosmic expansion speed and many other factors seem "fine tuned for life". Had they been slightly different, life’s evolution would have been impossible. The situation resembles catching a fish with an apparatus unable to catch ones slightly differently sized. One explanation is that the lake contains fish of many different sizes: multiple universes with randomized characteristics, most of them unobservable because observers cannot evolve in them. Another is that God created a fish of (...)
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  23. John Leslie (1997). Observer-Relative Chances and the Doomsday Argument. Inquiry 40 (4):427 – 436.
    Suppose various observers are divided randomly into two groups, a large and a small. Not knowing into which group anyone has been sent, each can have strong grounds for believing in being in the large group, although recognizing that every observer in the other group has equally powerful reasons for thinking of this other group as the large one. Justified belief can therefore be observer-relative in a rather paradoxical way. Appreciating this allows one to reject an intriguing new objection against (...)
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  24. John Leslie (1997). Physics, Philosophy, and Theology: A Common Quest for Understanding. Vatican Observatory Pub.
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  25. Lars Bergstrom, John Forge, Louis Marinoff, John Leslie & Sami Pihlstrom (1996). International Studies in the Philosophy of Science. International Studies in the Philosophy of Science: Isps 10:187.
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  26. John Leslie (1996). A Difficulty for Everett's Many-Worlds Theory. International Studies in the Philosophy of Science 10 (3):239 – 246.
    Abstract An argument originated by Brandon Carter presents humankind's imminent extinction as likelier than we should otherwise have judged. We ought to be reluctant to think ourselves among the earliest 0.01 %, for instance, of all humans who will ever have lived; yet we should be in that tiny group if the human race survived long, even at just its present size. While such reasoning attracts many criticisms, perhaps the only grave one is that indeterminism means there is not yet (...)
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  27. John Leslie (1996). The End of the World: The Science and Ethics of Human Extinction. Routledge.
    Are we in imminent danger of extinction? Yes, we probably are, argues John Leslie in his chilling account of the dangers facing the human race as we approach the second millenium. The End of the World is a sobering assessment of the many disasters that scientists have predicted and speculated on as leading to apocalypse. In the first comprehensive survey, potential catastrophes - ranging from deadly diseases to high-energy physics experiments - are explored to help us understand the risks. One (...)
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  28. John Leslie (1994). Testing the Doomsday Argument. Journal of Applied Philosophy 11 (1):31-44.
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  29. John Leslie (1994). Anthropic Prediction. Philosophia 23 (1-4):117-144.
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  30. John Leslie (1994). Cosmology — a Philosophical Survey. Philosophia 24 (1-2):3-27.
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  31. John Leslie (1994). Fine Tuning Can Be Important. Australasian Journal of Philosophy 72 (3):383.
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  32. John Leslie (1994). HISTORY OF PHILOSOPHY Plotinus: An Introduction to the Enneads. Philosophical Books 35 (2):102-103.
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  33. John Leslie (1994). Przejawy delikatnego dostrojenia. Zagadnienia Filozoficzne W Nauce 16.
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  34. John Leslie (1993). Book Review:Cosmos and Anthropos: A Philosophical Interpretation of the Anthropic Cosmological Principle Errol E. Harris. [REVIEW] Philosophy of Science 60 (4):667-.
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  35. John Leslie (1993). A Spinozistic Vision of God. Religious Studies 29 (3):277 - 285.
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  36. John Leslie (1993). Creation Stories, Religious and Atheistic. International Journal for Philosophy of Religion 34 (2):65 - 77.
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  37. John Leslie (1993). Doom and Probabilities. Mind 102 (407):489-491.
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  38. John Leslie (1992). Design and the Anthropic Principle. Biology and Philosophy 7 (3):349-354.
  39. John Leslie (1992). Doomsday Revisited. Philosophical Quarterly 42 (166):85-89.
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  40. John Leslie (1992). Time and the Anthropic Principle. Mind 101 (403):521-540.
    Carter’s anthropic principle reminds us that intelligent life can find itself only in life-permitting times, places or universes. The principle concerns a possible observational selection effect, not a designing deity. It has no special concern with humans, nor does it say that intelligent life is inevitable and common. Barrow and Tipler, who discuss all this, are not biologically ignorant. As argued in "Universes" (Leslie, 1989) they may well be right in thinking that "fine tuning" of force strengths and particle masses, (...)
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  41. John Leslie (1991). Ensuring Two Bird Deaths with One Throw. Mind 100 (1):73-86.
  42. John Leslie (1991). John Post, Metaphysics: A Contemporary Introduction Reviewed By. Philosophy in Review 11 (6):408-409.
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  43. John Leslie (1991). The Anatomy of Neoplatonism. Philosophical Books 32 (2):78-80.
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  44. John Leslie (1990). Is the End of the World Nigh? Philosophical Quarterly 40 (158):65-72.
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  45. John Leslie (1990). The Reality of the Future. Dialogue 29 (03):441-.
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  46. John Leslie (1989). Demons, Vats and the Cosmos. Philosophical Papers 18 (2):169-188.
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  47. John Leslie (1989). The Need to Generate Happy People. Philosophia 19 (1):29-33.
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  48. John Leslie (1989). Universes. Routledge.
    One of the first books to address what has come to be known as the philosophy of cosmology, Universes asks, "Why does the universe exist?", arguing that the universe is "fine tuned for producing life." For example, if the universe's early expansion speed had been smaller by one part in a million, then it would have recollapsed rapidly; with an equivalently tiny speed increase, no galaxies would have formed. Either way, this universe would have been lifeless.
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  49. John Leslie (1988). No Inverse Gambler's Fallacy in Cosmology. Mind 97 (386):269-272.
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  50. John Leslie (1986). Anthropic Explanations in Cosmology. PSA: Proceedings of the Biennial Meeting of the Philosophy of Science Association 1986:87 - 95.
    Cosmologists using the Anthropic Principle claim that if our universe had been much different then nobody would exist to observe it. This may become explanatory when one accepts the actual existence of multiple "universes": gigantic, largely or entirely separate systems having very varied properties. Ian Hacking has urged, though, that an Inverse Gambler's Fallacy is committed during many attempts to formulate anthropic explanations. Besides disagreeing with him, the paper makes several further points in support of such explanations, in particular against (...)
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