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  1. Peter van Inwagen (1990). Material Beings. Cornell University Press.
    The topic of this book is material objects. Like most interesting concepts, the concept of a material object is one without precise boundaries.
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  2. Peter van Inwagen (1983). An Essay on Free Will. Oxford University Press.
    "This is an important book, and no one interested in issues which touch on the free will will want to ignore it."--Ethics. In this stimulating and thought-provoking book, the author defends the thesis that free will is incompatible with determinism. He disputes the view that determinism is necessary for moral responsbility. Finding no good reason for accepting determinism, but believing moral responsiblity to be indubitable, he concludes that determinism should be rejected.
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  3. Peter Van Inwagen & Dean W. Zimmerman (eds.) (2008). Metaphysics: The Big Questions. Blackwell Pub..
  4. Peter van Inwagen (2004). A Theory of Properties. In Dean W. Zimmerman (ed.), Oxford Studies in Metaphysics, Volume 1. Clarendon Press 107-138.
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  5. Peter van Inwagen (2008). Metaphysics. Philosophical Review.
    In this classic, exciting, and thoughtful text, Metaphysics , Peter van Inwagen examines three profound questions: What are the most general features of the world? Why is there a world? and What is the place of human beings in the world? Metaphysics introduces to readers the curious notion that is metaphysics, how it is conceived both historically and currently. The author's work can serve either as a textbook in a university course on metaphysics or as an introduction to metaphysical thinking (...)
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  6. Peter van Inwagen (2000). Free Will Remains a Mystery. Philosophical Perspectives 14:1-20.
    This paper has two parts. In the first part, I concede an error in an argument I have given for the incompatibility of free will and determinism. I go on to show how to modify my argument so as to avoid this error, and conclude that the thesis that free will and determinism are compatible continues to be—to say the least—implausible. But if free will is incompatible with determinism, we are faced with a mystery, for free will undeniably exists, and (...)
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  7. Peter van Inwagen (2008). How to Think About the Problem of Free Will. Journal of Ethics 12 (3/4):327 - 341.
    In this essay I present what is, I contend, the free-will problem properly thought through, or at least presented in a form in which it is possible to think about it without being constantly led astray by bad terminology and confused ideas. Bad terminology and confused ideas are not uncommon in current discussions of the problem. The worst such pieces of terminology are "libertarian free will" and "compatibilist free will." The essay consists partly of a defense of the thesis that (...)
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  8.  60
    Peter van Inwagen (forthcoming). The Neo-Carnapians. Synthese:1-26.
    This essay defends the neo-Quinean approach to ontology against the criticisms of two neo-Carnapians, Huw Price and Amie Thomasson.
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  9.  72
    Peter Van Inwagen (2001). Ontology, Identity, and Modality: Essays in Metaphysics. Cambridge University Press.
    This book gathers together thirteen of Peter van Inwagen's essays on metaphysics, several of which have acquired the status of modern classics in their field. They range widely across such topics as Quine's philosophy of quantification, the ontology of fiction, the part-whole relation, the theory of 'temporal parts', and human knowledge of modal truths. In addition, van Inwagen considers the question as to whether the psychological continuity theory of personal identity is compatible with materialism, and defends the thesis that possible (...)
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  10. Peter van Inwagen (1981). The Doctrine Of Arbitrary Undetached Parts. Pacific Philosophical Quarterly 62 (April):123-137.
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  11. Peter Van Inwagen (2006). The Problem of Evil: The Gifford Lectures Delivered in the University of St. Oxford University Press.
    The vast amount of suffering in the world is often held as a particularly powerful reason to deny that God exists. Now, one of the world's most distinguished philosophers of religion presents his own position on the problem of evil. Highly accessible and sensitively argued, Peter van Inwagen's book argues that such reasoning does not hold: his conclusion is not that God exists, but that suffering cannot be shown to prove that He does not.
     
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  12.  83
    Peter van Inwagen (1990). Four-Dimensional Objects. Noûs 24 (2):245--255.
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  13. Peter Van Inwagen (1998). Modal Epistemology. Philosophical Studies 92 (1):67--84.
    Many important metaphysical arguments validly deduce an actuality from a possibility. For example: Because it is possible for me to exist in the absence of anything material, I am not my body. I argue that there is no reason to suppose that our capacity for modal judgment is equal to the task of determining whether the "possibility" premise of any of these arguments is true. I connect this thesis with Stephen Yablo's recent work on the epistemology of modal statements.
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  14. Peter van Inwagen (2011). Relational Vs. Constituent Ontologies. Philosophical Perspectives 25 (1):389-405.
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  15. Peter van Inwagen (1998). Meta-Ontology. Erkenntnis 48 (2/3):233--50.
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  16. Peter van Inwagen (1989). When is the Will Free? Philosophical Perspectives 3:399-422.
  17. Peter van Inwagen (1977). Creatures of Fiction. American Philosophical Quarterly 14 (4):299 - 308.
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  18. Peter van Inwagen (1996). It Is Wrong, Everywhere, Always, for Anyone, to Believe Anything Upon Insufficient Evidence. In Jeff Jordan & Daniel Howard-Snyder (eds.), Faith, Freedom and Rationality. Savage, Maryland: Rowman and Littlefield 137-154.
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  19. Peter van Inwagen (1986). Two Concepts of Possible Worlds. Midwest Studies in Philosophy 11 (1):185-213.
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  20.  47
    Peter van Inwagen (1999). Meta-Ontology. The Proceedings of the Twentieth World Congress of Philosophy 1999 (2-3):233-250.
    Quine has called the question, ‘What is there?’ the “ontological question.” But if we call this question by that name, what name shall we use for the question, ‘What are we asking when we ask “What is there?”’? I shall call it ‘the meta-ontological question’. I shall call the attempt to answer the meta-ontological question ‘meta-ontology’ and any proposed answer to it ‘a meta-ontology’. In this essay, I shall briefly sketch a meta-ontology. The meta-ontology I shall present is broadly Quinean. (...)
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  21. Peter van Inwagen (2008). The Consequence Argument. In Peter Van Inwagen & Dean W. Zimmerman (eds.), Metaphysics: The Big Questions. Blackwell Pub.
  22. Peter van Inwagen (2004). Freedom to Break the Laws. Midwest Studies in Philosophy 28 (1):334–350.
  23. Peter van Inwagen (2008). McGinn on Existence. Philosophical Quarterly 58 (230):36–58.
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    Peter van Inwagen (2002). The Number of Things. In ¸ Itesosavillanueva:Rr. 176--96.
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  25.  19
    Peter van Inwagen (2003). Existence, Ontological Commitment, and Fictional Entities. In Michael J. Loux & Dean W. Zimmerman (eds.), The Oxford Handbook of Metaphysics. Oxford University Press
  26. Peter van Inwagen (1997). Materialism and the Psychological-Continuity Account of Personal Identity. Philosophical Perspectives 11 (s11):305-319.
  27. Peter Van Inwagen (2002). What is the Problem of the Hiddenness of God? In Daniel Howard-Snyder & Paul K. Moser (eds.), Divine Hiddenness: New Essays. Cambridge University Press
     
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  28. Peter van Inwagen (2010). We're Right. They're Wrong. In Richard Feldman & Ted A. Warfield (eds.), Disagreement. OUP Oxford
     
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  29. Peter van Inwagen (1990). Symposia Papers: Four-Dimensional Objects. Noûs 24 (2):245-255.
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  30.  14
    Peter van Inwagen (2008). ``What Does an Omniscient Being Know About the Future?&Quot. In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford: Oxford University Press 216-230.
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  31. Peter van Inwagen (2006). Can Mereological Sums Change Their Parts? Journal of Philosophy 103 (12):614-630.
    Many philosophers think not. Many philosophers, in fact, seem to suppose that anyone who raises the question whether mereological sums can change their parts displays thereby a failure to grasp an essential feature of the concept “mereological sum.” It is hard to point to an indisputable example of this in print,[i] but it is a thesis I hear put forward very frequently in conversation (sometimes it is put forward in the form of an incredulous stare after I have said something (...)
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  32.  75
    Peter van Inwagen (2000). Temporal Parts and Identity Across Time. The Monist 83 (3):437-459.
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  33. Peter van Inwagen (1991). The Problem of Evil, the Problem of Air, and the Problem of Silence. Philosophical Perspectives 5:135-165.
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  34.  11
    Peter van Inwagen (2015). Some Thoughts on An Essay on Free Will. The Harvard Review of Philosophy 22:16-30.
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  35.  81
    Peter van Inwagen (1978). Ability and Responsibility. Philosophical Review 87 (April):201-24.
  36. Peter Van Inwagen (1995). God, Knowledge & Mystery: Essays in Philosophical Theology. Cornell University Press.
     
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  37.  40
    Peter van Inwagen (1986). Two Concepts of Possible Worlds. Midwest Studies in Philosophy 11 (1):185-213.
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  38. Peter van Inwagen & Dean W. Zimmerman (eds.) (1998). Metaphysics: The Big Questions. Wiley-Blackwell.
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  39. Peter Van Inwagen (2009). Changing the Past. Oxford Studies in Metaphysics 5:3-40.
     
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  40. Peter van Inwagen (1999). Moral Responsibility, Determinism, and the Ability to Do Otherwise. Journal of Ethics 3 (4):343-351.
    In his classic paper, The Principle of Alternate Possibilities, Harry Frankfurt presented counterexamples to the principle named in his title: A person is morally responsible for what he has done only if he could have done otherwise. He went on to argue that the falsity of the Principle of Alternate Possibilities (PAP) implied that the debate between the compatibilists and the incompatibilists (as regards determinism and the ability to do otherwise) did not have the significance that both parties had attributed (...)
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  41.  41
    Peter van Inwagen (1988). The Magnitude, Duration, and Distribution of Evil. Philosophical Topics 16 (2):161-187.
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  42.  92
    Peter van Inwagen (2009). Listening to Clifford's Ghost. Royal Institute of Philosophy Supplement 84 (65):15-.
    The Clifford of my title is W. K. Clifford, who is perhaps best known as the exponent of a certain ethic of belief – an ethic of belief that he was probably the first to formulate explicitly and which no one has defended with greater eloquence or moral fervor. In the lecture called, appropriately enough, ‘The Ethics of Belief,’ Clifford summarized his ethic in a single, memorable sentence: ‘It is wrong always, everywhere, and for any one, to believe anything upon (...)
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  43.  56
    Peter van Inwagen (1978). The Possibility of Resurrection. International Journal for Philosophy of Religion 9 (2):114-121.
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  44.  58
    Peter van Inwagen (forthcoming). Dispensing with Ontological Levels: An Illustration. Disputatio.
    Inwagen, Peter van_Dispensing with Ontological Levels.
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  45. Peter van Inwagen (2009). Being, Existence, and Ontological Commitment. In David John Chalmers, David Manley & Ryan Wasserman (eds.), Metametaphysics: New Essays on the Foundations of Ontology. Oxford University Press
     
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  46. Peter van Inwagen (2000). Double Dactyls. Mind 109:23-24.
  47. Peter van Inwagen, On Free Will.
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  48. Peter van Inwagen (2009). Some Remarks on the Modal Ontological Argument. Philo 12 (2):217-227.
    This paper examines the so-called modal ontological argument. It pays special attention to the role that the symmetry and transitivity of the accessibility relation play in the argument, and examines various approaches to a defense of the “possibility premise,” the premise of the argument that states that the existence of a perfect being is metaphysically possible. It contains an analysis of Gödel’s attempt to show that this premise is true, and of a recent formulation by David Johnson of Gödel’s argument.
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  49.  53
    Peter van Inwagen (forthcoming). Modes of Being and Quantification. Disputatio.
    Inwagen, Peter van_Modes of Being and Quantification.
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  50. Peter van Inwagen, Free Will Remains a Mystery: The Eighth Philosophical Perspectives Lecture. Philosophical Explorations.
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