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  1. Daniel Howard-Snyder & John O'Leary-Hawthorne (1998). Transworld Sanctity and Plantinga's Free Will Defense. International Journal for Philosophy of Religion 44 (1):1-21.
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  2. John O'Leary-Hawthorne & J. A. Cover (1998). A World of Universals. Philosophical Studies 91 (3):205-219.
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  3. John O'Leary-Hawthorne & Jeffrey K. McDonough (1998). Numbers, Minds, and Bodies: A Fresh Look at Mind-Body Dualism. Philosophical Perspectives 12 (S12):349-371.
    In this essay, we explore a fresh avenue into mind-body dualism by considering a seemingly distant question posed by Frege: "Why is it absurd to suppose that Julius Caesar is a number?". The essay falls into three main parts. In the first, through an exploration of Frege’s Julius Caesar problem, we attempt to expose two maxims applicable to the mind-body problem. In the second part, we draw on those maxims in arguing that “full blown dualism” is preferable to more modest, (...)
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  4. Mark N. Lance & John O'Leary-Hawthorne (1997). The Grammar of Meaning. Cambridge University Press.
    This study addresses a range of central topics in Anglo-American philosophy of language.
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  5. John O'Leary-Hawthorne & J. A. Cover (1997). Framing the Thisness Issue. Australasian Journal of Philosophy 75 (1):102 – 108.
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  6. John O'Leary-Hawthorne & Graham Oppy (1997). Minimalism and Truth. Noûs 31 (2):170-196.
  7. Graham Oppy & John O'Leary-Hawthorne (1997). Minimalism and Truth. Noûs 31 (2):170 - 196.
  8. J. A. Cover & John O'Leary-Hawthorne (1996). Haecceitism and Anti-Haecceitism in Leibniz's Philosophy. Noûs 30 (1):1-30.
  9. André Gallois & John O'Leary-Hawthorne (1996). Externalism and Scepticism. Philosophical Studies 81 (1):1 - 26.
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  10. Daniel Howard-Snyder & John O'Leary-Hawthorne (1996). Are Beliefs About God Theoretical Beliefs? Reflections on Aquinas and Kant. Religious Studies 32 (2):233 - 258.
    The need to address our question arises from two sources, one in Kant and the other in a certain type of response to so-called Reformed epistemology. The first source consists in a tendency to distinguish theoretical beliefs from practical beliefs (commitments to the world's being a certain way versus commitments to certain pictures to live by), and to treat theistic belief as mere practical belief. We trace this tendency in Kant's corpus, and compare and contrast it with Aquinas's view and (...)
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  11. Daniel Nolan & John O'Leary-Hawthorne (1996). Reflexive Fictionalisms. Analysis 56 (1):23–32.
  12. John O'Leary-Hawthorne (1996). The Epistemology of Possible Worlds: A Guided Tour. Philosophical Studies 84 (2-3):183 - 202.
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  13. John O'Leary-Hawthorne & J. A. Cover (1996). Haecceitism and Anti-Haecceitism in Leibniz's Philosophy. Noûs 30 (1):1-30.
  14. John O'Leary-Hawthorne & Michaelis Michael (1996). Compatibilist Semantics in Metaphysics: A Case Study. Australasian Journal of Philosophy 74 (1):117 – 134.
    (1996). Compatibilist semantics in metaphysics: A case study. Australasian Journal of Philosophy: Vol. 74, No. 1, pp. 117-134. doi: 10.1080/00048409612347101.
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  15. John O'Leary-Hawthorne & Philip Pettit (1996). Strategies for Free Will Compatibilists. Analysis 56 (4):191-201.
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  16. John O'Leary-Hawthorne & Huw Price (1996). How to Stand Up for Non-Cognitivists. Australasian Journal of Philosophy 74 (2):275 – 292.
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  17. Brian P. McLaughlin & John O'Leary-Hawthorne (1995). Dennett's Logical Behaviorism. Philosophical Topics 22 (1-2):189-258.
  18. M. Michael & John O'Leary-Hawthorne (eds.) (1995). Philosophy in Mind. Kluwer.
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  19. John O'Leary-Hawthorne (1995). Anti-Realism, Before and After Moore. History of Philosophy Quarterly 12 (4):443 - 467.
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  20. John O'Leary-Hawthorne (1995). The Bundle Theory of Substance and the Identity of Indiscernibles. Analysis 55 (3):191 - 196.
    The strongest version of the principle of the Identity of Indiscernibles states that of necessity, there are no distinct things with all their universals in common (where such putative haecceities as being Aristotle do not count as universals: I use 'universal' rather than 'property' here and in what follows for the simple reason that 'universal' is the term of art that most safely excludes haecceities from its instances). It is commonly supposed that Max Black's famous paper 'The identity of indiscernibles' (...)
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  21. John O'leary-Hawthorne & Ralph Baergen (1995). Reliabilism and World Counting. Philosophia 24 (3-4):377-388.
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  22. John O'Leary-Hawthorne & Andrew Cortens (1995). Towards Ontological Nihilism. Philosophical Studies 79 (2):143 - 165.
  23. Daniel Howard-Snyder & John O'Leary-Hawthorne (1994). On the a Priori Rejection of Evidential Arguments From Evil. Sophia 33 (2):33-47.
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  24. John O'Leary-Hawthorne (1994). A Corrective to the Ramsey-Lewis Account of Theoretical Terms. Analysis 54 (2):105 - 110.
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  25. John O'Leary-Hawthorne (1994). On the Threat of Eliminativism. Philosophical Studies 74 (3):325-46.
  26. John O'Leary-Hawthorne & Michaelis Michael (eds.) (1994). Philosophy in Mind. Kluwer.
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  27. John O'leary-Hawthorne (1993). Belief and Behavior. Mind and Language 8 (4):461-486.
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  28. John O'Leary-Hawthorne (1993). Meaning and Evidence: A Reply to Lewis. Australasian Journal of Philosophy 71 (2):206 – 211.
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  29. John O'Leary-Hawthorne (1992). Non-Organic Theories of Value and Pointless Evil. Faith and Philosophy 9 (3):387-391.
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