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  1. Joshua L. Golding (2007). The Wager Argument. In P. Copan & C. Meister (eds.), The Routledge Companion to Philosophy of Religion. Routledge.
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  2. Joshua L. Golding (2003). Rationality and Religious Theism. Ashgate.
    This book proposes that parties on both sides of this debate might shift their attention in a different direction, by focusing on the question of whether it is ...
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  3. Joshua L. Golding (1999). The Rational Defensibility of Being a Traditional Religious Jew. Religious Studies 35 (4):391-423.
    The paper has two major parts. The first part articulates a working definition of what is a traditional religious Jew. This includes a discussion of whether it is necessary to have certain beliefs in order to be a religious Jew. Given the definition in the first part, the second part argues that it is rationally defensible for some persons to be traditional religious Jews. Included is a discussion of the notion of rational defensibility. The paper closes by discussing whether different (...)
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  4. Joshua L. Golding (1997). Maharal's Conception of the Human Being. Faith and Philosophy 14 (4):444-457.
    This paper discusses Maharal’s conception of the human being and its four major aspects, namely body, soul, intellect, and tselem (image or form). I suggest that some of his apparently inconsistent remarks concerning the human body may be reconciled by distinguishing two different senses of badness or evil. Secondly, I show that Maharal embraces what might be termed “moderate rationalism.” Thirdly, I elucidate his conception of the tselem by discussing parallel ideas in Kabbalistic literature.
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  5. Joshua L. Golding (1996). Gambling on God. Faith and Philosophy 13 (3):441-446.
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  6. Joshua L. Golding (1994). Pascal's Wager. The Modern Schoolman 71 (2):115-143.
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  7. Joshua L. Golding (1991). On the Rationality of Being Religious. Logos 12.
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  8. Joshua L. Golding (1990). Toward a Pragmatic Conception of Religious Faith. Faith and Philosophy 7 (4):486-503.
    One issue in the debate about faith concerns the stance a religious person is committed to take on “God exists.” I argue that this stance is best understood as an assumption that God exists for the purpose of pursuing a good relationship with God. The notion of an “assumption for practical purpose” is distinguished from notions such as “belief” and “hope.” This stance is contrasted with others found in discussions of faith, and its ramifications for the problem of whether it (...)
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