Search results for 'Nelson C. Pike' (try it on Scholar)

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  1. Alan Nelson, Ram Neta, Nelson Pike & Mark van Roojen (1999). The Fourth Meditation1. Philosophy and Phenomenological Research 59 (3):559-591.score: 1200.0
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  2. Nelson C. Pike (1966). Plantinga on the Free Will Defense: A Reply. Journal of Philosophy 63 (4):93-104.score: 290.0
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  3. Nelson Pike (1965). Divine Omniscience and Voluntary Action. Philosophical Review 74 (1):27-46.score: 120.0
  4. Nelson Pike (1963). Hume on Evil. Philosophical Review 72 (2):180-197.score: 120.0
  5. Nelson Pike (1977). Divine Foreknowledge, Human Freedom and Possible Worlds. Philosophical Review 86 (2):209-216.score: 120.0
  6. Nelson Pike (1984). Fischer on Freedom and Foreknowledge. Philosophical Review 93 (October):599-614.score: 120.0
  7. Nelson Pike (1993). A Latter-Day Look at the Foreknowledge Problem. International Journal for Philosophy of Religion 33 (3):129-164.score: 120.0
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  8. Nelson Pike (1977). If There is No Necessary Being, Nothing Exists. Noûs 11 (4):417-420.score: 120.0
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  9. Nelson Pike (1990). Alston on Plantinga and Soft Theological Determinism. International Journal for Philosophy of Religion 27 (1/2):17 - 39.score: 120.0
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  10. Nelson Pike (1970). God and Timelessness. New York: Schocken.score: 120.0
    Introduction: Two Working Assumptions In the course of the deliberations to follow, I assume that God (if He exists) is a being — a single individual ...
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  11. Nelson Pike (1958). God and Evil: A Reconsideration. Ethics 68 (2):116-124.score: 120.0
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  12. Nelson Pike (1969). Omnipotence and God's Ability to Sin. American Philosophical Quarterly 6 (3):208 - 216.score: 120.0
  13. Nelson Pike (1967). Hume's Bundle Theory of the Self: A Limited Defense. American Philosophical Quarterly 4 (2):159 - 165.score: 120.0
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  14. Nelson Pike (1979). Plantinga on Free Will and Evil. Religious Studies 15 (4):449 - 473.score: 120.0
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  15. Nelson Pike (1966). Of God and Freedom: A Rejoinder. Philosophical Review 75 (3):369-379.score: 120.0
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  16. Nelson Pike (1992). Mystic Union: An Essay in the Phenomenology of Mysticism. Cornell Up.score: 120.0
    In this highly original and accessible book, one of our leading philosophers of religion seeks to answer this question by analyzing the several states of mystic union as they are described and explained in the classical primary literature ...
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  17. Nelson Pike (1961). Rules of Inference in Moral Reasoning. Mind 70 (279):391-399.score: 120.0
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  18. Nelson Pike (1985). Mysticism and Religious Traditions. Faith and Philosophy 2 (3):317-320.score: 120.0
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  19. Nelson Pike (1994). A Response to Georg Behrens. Religious Studies 30 (1):115 - 117.score: 120.0
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  20. Nelson Pike (2008). Boża wszechwiedza a dobrowolne działanie. Roczniki Filozoficzne 56 (2):407-424.score: 120.0
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  21. Nelson Pike (1964). God and Evil. Englewood Cliffs, N.J.,Prentice-Hall.score: 120.0
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  22. Nelson Pike (1964). Introduction. In , God and Evil. Englewood Cliffs, N.J.,Prentice-Hall.score: 120.0
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  23. Nelson Pike (1978). On Mystic Visions as Sources of Knowledge. In Steven T. Katz (ed.), Mysticism and Philosophical Analysis. Oxford University Press. 214--34.score: 120.0
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  24. Nelson Pike (2000). Problems for the Notion of Divine Omniscience. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oup Oxford.score: 120.0
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  25. Nelson Pike (1982). Process Theodicy and the Concept of Power. Process Studies 12 (3):148-167.score: 120.0
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  26. Nelson Pike (2009). Timelessness and Power. In William J. Wainwright (ed.), Philosophy of Religion. Routledge. 1--257.score: 120.0
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  27. Garrett Pendergraft (2011). Nelson Pike's Contribution to the Philosophy of Religion. Philosophia 39 (3):409-431.score: 72.0
    In this paper I attempt to capture the essence of Nelson Pike’s contribution to the philosophy of religion. My summary of his insights will revolve around three general topics: omniscience (and in particular its relation to human freedom), omnipotence (and in particular its relation to the existence of human suffering), and mysticism (with a focus on the question of whether and in what sense mystic visions can be sources of knowledge). Although the details vary in interesting ways, his (...)
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  28. Daniel Zelinski (2011). On Pike on “Union Without Distinction” in Christian Mysticism. Philosophia 39 (3):493-509.score: 45.0
    Perennialists regarding the phenomenology of mysticism, like Walter Stace, feel that all Christian mystical experiences are fundamentally similar to each other and to experiences described by mystics across religious traditions, cultures and ages. In his seminal work, Mystic Union: An Essay in the Phenomenology of Mysticism, Nelson Pike convincingly argues that this extreme position is inadequate for capturing the breadth of experiences described by the canonical Medieval Christian mystics. However, Pike may have leaned too far away from (...)
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  29. Martha Kneale (1971). God and Timelessness. By Nelson Pike. (Routledge and Kegan Paul, 1970. Pp. Xiv + 192. £2.). Philosophy 46 (176):178-.score: 36.0
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  30. W. Newton-Smith (1971). God and Timelessness. By Nelson Pike. London: Routledge and Kegan Paul. 1970. 40 S. Dialogue 10 (01):201-203.score: 36.0
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  31. Dennis M. Ahern (1979). Foreknowledge: Nelson Pike and Newcomb's Problem. Religious Studies 15 (4):475 - 490.score: 36.0
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  32. John Martin Fischer, Patrick Todd & Neal Tognazzini (2009). Nelson Pike,'Divine Omniscience and Voluntary Action'(1965). Philosophical Papers 38 (2):247-270.score: 36.0
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  33. Ian Dunelm (1973). David Hume. Dialogues Concerning Natural Religion. Edited with Commentary by Nelson Pike. Pp. 238. (Bobbs-Merrill Company, 1970). $2 95. [REVIEW] Religious Studies 9 (2):237.score: 36.0
  34. Jonathan Harrison (1971). Nelson Pike. God and Timelessness. Pp. Xiv + 192 (Routledge & Kegan Paul, 1970). £2. [REVIEW] Religious Studies 7 (4):383.score: 36.0
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  35. Jan Narveson (1965). God and Evil, Edited by Nelson Pike (Prentice-Hall “Contemporary Perspectives in Philosophy Series,” Englewood Cliffs, N.J.: 1964) Pp. Viii + 114. $2.45. [REVIEW] Dialogue 4 (01):132-133.score: 36.0
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  36. Marek Pepliński (2012). Czy wiedzy Boga nie da się pogodzić z wolnością człowieka? Analiza wybranych argumentów. Filo-Sofija 12 (4 (19)):175-192.score: 24.0
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  37. David Basinger (1984). Griffin and Pike on Divine Power. Philosophy Research Archives 10:347-352.score: 21.0
    David Griffin and Nelson Pike recently had a spirited discussion on divine power. The essence of the discussion centered around what was labelled Premise X: “It is possible for one actual being's condition to be completely determined by a being or beings other than itself.” Pike maintains that ‘traditional’ theists have affirmed Premise X but denies that this entails that God has all the power there is and thus denies that Premise X can be considered incoherent for (...)
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  38. Wesley Morriston (1982). Pike and Hoffman on Divine Foreknowledge and Human Freedom. Philosophy Research Archives 8:521-529.score: 21.0
    In an article published several years ago, Nelson Pike recast his well known argument for the incompatibility of divine omniscience and human freedom in terms of a “possible worlds” analysis of human power. In this version, the argument is based on the assumption that past circumstances in the actual world “help to determine present powers.” If I am able to do something at the present time, Pike claims, there must be a possible world with a past just (...)
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  39. Marilyn McCord Adams & Robert Merrihew Adams (eds.) (1990). The Problem of Evil. Oxford University Press.score: 12.0
    The problem of evil is one of the most discussed topics in the philosophy of religion. For some time, however, there has been a need for a collection of readings that adequately represents recent and ongoing writing on the topic. This volume fills that need, offering the most up-to-date collection of recent scholarship on the problem of evil. The distinguished contributors include J.L. Mackie, Nelson Pike, Roderick M. Chisholm, Terence Penelhum, Alvin Plantinga, William L. Rowe, Stephen J. Wykstra, (...)
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  40. Marilyn McCord Adams (1988). Problems of Evil. Faith and Philosophy 5 (2):121-143.score: 12.0
    The argument that(1) God exists, and is omniscient, omnipotent, and perfectly goodand(2) Evil existsare logically incompatible, can be construed aporetically (as generating a puzzle and posing the constructive challenge of finding a solution that displays their compatibility) or atheologically (as a positive proof of the non-existence of God). I note that analytic philosophers of religion over the last thirty years or so have focused on the atheological deployment of the argument from evil, and have met its onslaughts from the posture (...)
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  41. Kevin Corcoran (1996). Is Theistic Experience Phenomenologically Possible? Religious Studies 32 (4):449 - 461.score: 12.0
    In this paper I examine the phenomenological possibility of peculiarly theistic experience. I present and explicate William Forgie's very powerful arguments against the possibility of such experience and Nelson Pike's recent response to Forgie. I argue that although Pike's refutation of Forgie ultimately miscarries, there are good reasons for rejecting what is the central thesis upon which all of Forgie's arguments rest. After canvasing several of these reasons and recommending an alternative thesis, I conclude that Forgie has (...)
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  42. J. William Forgie (1998). The Possibility of Theistic Experience. Religious Studies 34 (3):317-323.score: 12.0
    In a recent issue of "Religious Studies" Kevin Corcoran has criticized my arguments for the impossibility of theistic experience (i.e. an experience which is phenomenologically of God). Building on, and amending, criticisms already levelled against my views by Nelson Pike (in the latter's "Mystic Union"), Corcoran argues that my views are based on an account of what it is for an experience to be 'phenomenologically of' an individual (or kind of thing) which leads to 'wildly implausible' results. I (...)
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  43. Marek Pepliński (2012). Czy wiedzy Boga nie da się pogodzić z wolnością człowieka? Krytyczna analiza niektórych argumentów. Filo-Sofija 12 (19).score: 12.0
    Is Divine Knowledge Incompatible with Human Freedom? An Analysis of Some Arguments The problem that divine omniscience or divine foreknowledge makes free will impossible belongs to notoriously difficult to solve. In XX century one of the most important interpretation of this difficulty was provided by Nelson Pike. If God believes infallibly and in advance how Smith will act, this fact about the past excludes out all alternatives for Smith. But libertarian account of free will requires alternatives possibilities, so, (...)
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  44. Joanne Bronars, Jianping Shen, Don Martin Robert J. Beebe, Edward J. Power Jane Gaskell, Clinton B. Allison C. J. B. MacMillan, George R. Knight Samuel Totten, Robert D. Heslep Joseph S. Malikail, S. Pike Hall Dennis L. Carlson, Demise Twohey Thomas A. Brindley & Francis Schrag Thomas P. Thomas (1993). Educationa Studies. Educational Studies 24 (2):101.score: 12.0
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  45. D. Z. Philips (ed.) (2008). Studies in the Ethics and Philosophy of Religion (Pod). Routledge.score: 12.0
    Routledge is proud to reissue these nine pivotal titles from the acclaimed series Studies in Ethics and the Philosophy of Religion. Including key works by Ahern, Beardsmore, Pike, and others, these books are essential for all serious collections. Available as single volumes or as a nine-volume set, the titles in this collection were originally published between 1950-1960 by Routledge and Kegan Paul: Volume 1: The Problem of Evil M.B. Ahern Hb: 0-415-31841-6 Volume 2: Moral Reasoning R.W. Beardsmore Hb:0-415-31842-4 Volume (...)
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  46. William J. Wainwright (2011). The Spiritual Senses in Western Spirituality and the Analytic Philosophy of Religion. European Journal for Philosophy of Religion 3 (1):21 - 41.score: 12.0
    The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine’s significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development (...)
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