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Richard Swinburne [227]Richard G. Swinburne [1]
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  1. Richard Swinburne (2004). The Existence of God. Oxford University Press.
    Richard Swinburne presents a substantially rewritten and updated edition of his most celebrated book. No other work has made a more powerful case for the probability of the existence of God. Swinburne gives a rigorous and penetrating analysis of the most important arguments for theism: the cosmological argument; arguments from the existence of laws of nature and the 'fine-tuning' of the universe; from the occurrence of consciousness and moral awareness; and from miracles and religious experience. He claims that while none (...)
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  2.  30
    Richard Swinburne (1999). Providence and the Problem of Evil. Oxford: Oxford University Press.
    The author of this text, the third in a tetralogy, examines this problem, and offers his interpretation of the problem.
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  3.  95
    Richard Swinburne (2001). Epistemic Justification. Oxford University Press.
    Richard Swinburne offers an original treatment of a question at the heart of epistemology: what makes a belief rational, or justified in holding? He maps the rival accounts of philosophers on epistemic justification ("internalist" and "externalist"), arguing that they are really accounts of different concepts. He distinguishes between synchronic justification (justification at a time) and diachronic justification (synchronic justification resulting from adequate investigation)--both internalist and externalist. He also argues that most kinds of justification are worth having because they are indicative (...)
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  4.  48
    Richard Swinburne (1993). The Coherence of Theism (Revised Edition). Oxford University Press.
    This book investigates what it means, and whether it is coherent, to say that there is a God.
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  5. Richard Swinburne (2000). God-Talk is Not Evidently Nonsense. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oxford University Press 147--52.
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  6.  3
    Richard Swinburne (2009). Revelation: From Metaphor to Analogy (Second Edition). Philosophia Christi 11 (1):249 - 252.
    The great religions often claim that their books or creeds contain truths revealed by God. How could we know that they do? In the second edition of Revelation, renowned philosopher of religion Richard Swinburne addresses this central question. But since the books of great religions often contain much poetry and parable, Swinburne begins by investigating how eternal truth can be conveyed in unfamiliar genres, by analogy and metaphor, within false presuppositions about science and history. In the final part of the (...)
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  7. Richard Swinburne (1986). The Evolution of the Soul. Oxford University Press.
    This is a revised and updated version of Swinburne's controversial treatment of the eternal philosophical problem of the relation between mind and body. He argues that we can only make sense of the interaction between the mental and the physical in terms of the soul, and that there is no scientific explanation of the evolution of the soul.
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  8.  61
    Richard Swinburne (1989). Responsibility and Atonement. Oxford University Press.
    According to how we treat others, we acquire merit or guilt, deserve praise or blame, and receive reward or punishment, looking in the end for atonement. In this study distinguished theological philosopher Richard Swinburne examines how these moral concepts apply to humans in their dealings with each other, and analyzes these findings, determining which versions of traditional Christian doctrines--sin and original sin, redemption, sanctification, and heaven and hell--are considered morally acceptable.
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  9.  66
    Richard Swinburne (1994). The Christian God. Oxford University Press.
    What is it for there to be a God, and what reason is there for supposing him to conform to the claims of Christian doctrine? In this pivotal volume of his tetralogy, Richard Swinburne builds a rigorous metaphysical system for describing the world, and applies this to assessing the worth of the Christian tenets of the Trinity and the Incarnation. Part I is dedicated to analyzing the categories needed to address accounts of the divine nature--substance, cause, time, and necessity. Part (...)
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  10.  58
    Richard Swinburne (1981). Faith and Reason. Oxford University Press.
    "Faith and Reason is the final volume of a trilogy on philosophical theology.
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  11.  92
    Richard Swinburne (2012). What Kind of Necessary Being Could God Be? In Miroslaw Szatkowski (ed.), Ontological Proofs Today. Ontos Verlag 345.
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  12.  6
    Richard Swinburne (2003). The Resurrection of God Incarnate. Clarendon Press.
    Reasons for believing that Jesus rose from the dead.
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  13.  31
    Richard Swinburne (2013). Mind, Brain, and Free Will. OUP.
    Richard Swinburne presents a powerful case for substance dualism and libertarian free will.
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  14. Richard Swinburne (2004). The Existence of God. Oxford University Press Uk.
    Richard Swinburne presents a substantially rewritten and updated edition of his most celebrated book. No other work has made a more powerful case for the probability of the existence of God. Swinburne gives a rigorous and penetrating analysis of the most important arguments for theism: the cosmological argument; arguments from the existence of laws of nature and the 'fine-tuning' of the universe; from the occurrence of consciousness and moral awareness; and from miracles and religious experience. He claims that while none (...)
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  15. Richard Swinburne (2003). The Argument to God From Fine-Tuning Reassessed. In Neil A. Manson (ed.), God and Design: The Teleological Argument and Modern Science. Routledge 80--105.
    It is most improbable a priori that laws of nature should have a form, and their constants have values, and the variables of the boundary conditions of our universe should have values, of such a kind as to lead to the evolution of human bodies. If there is a God it is quite probable that there would be human bodies. Our only grounds for believing that there are other universes, are grounds for believing that those universes are governed by the (...)
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  16.  35
    Richard Swinburne (2015). The Argument From Souls to God. Religious Studies 51 (3):293-305.
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  17.  5
    Richard Swinburne (2010). Was Jesus God? Religious Studies 46 (2):265 - 269.
    The orderliness of the universe and the existence of human beings already provides some reason for believing that there is a God - as argued in Richard Swinburne's earlier book Is There a God ? Swinburne now claims that it is probable that the main Christian doctrines about the nature of God and his actions in the world are true. In virtue of his omnipotence and perfect goodness, God must be a Trinity, live a human life in order to share (...)
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  18. Richard Swinburne (2005). Prior Probabilities in the Argument From Fine-Tuning. Faith and Philosophy 22 (5):641 - 653.
    Theism is a far simpler hypothesis, and so a priori more probably true, than naturalism, understood as the hypothesis that the existence of this law-governed universe has no explanation. Theism postulates only one entity (God) with very simple properties, whereas naturalism has to postulate either innumerable entities all having the same properties, or one very complicated entity with the power to produce the former. If theism is true, it is moderately probable that God would create humanoid beings and so humanoid (...)
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  19.  5
    Richard Swinburne (forthcoming). Causation, Time, and God’s Omniscience. Topoi:1-10.
    The cause of an event must continue over a period at which the effect is not occurring and the whole period at which it is occurring. It follows that simultaneous causation and backward causation are metaphysically impossible. I distinguish among events said to occur at a time, ‘hard’ events which really occur solely at that time and ‘soft’ events which occur partly at another time. God’s beliefs at a time are hard events at that time. It follows that if God (...)
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  20. Richard Swinburne (1998). Providence and the Problem of Evil. Oxford University Press Uk.
    Richard Swinburne offers an answer to one of the most difficult problems of religious belief: why does a loving God allow humans to suffer so much? It is the final instalment of Swinburne's acclaimed four-volume philosophical examination of Christian doctrine.
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  21. Louise Antony, William Lane Craig, John Hare, Donald C. Hubin, Paul Kurtz, C. Stephen Layman, Mark C. Murphy, Walter Sinnott-Armstrong & Richard Swinburne (2009). Is Goodness Without God Good Enough?: A Debate on Faith, Secularism, and Ethics. Rowman & Littlefield Publishers.
    Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.
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  22. Richard Swinburne (1997). Simplicity as Evidence of Truth. Monograph Collection (Matt - Pseudo).
     
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  23. Richard Swinburne (ed.) (2011). Free Will and Modern Science. OUP/British Academy.
    Do humans have a free choice of which actions to perform? Three recent developments of modern science can help us to answer this question. First, new investigative tools have enabled us to study the processes in our brains which accompanying our decisions. The pioneer work of Benjamin Libet has led many neuroscientists to hold the view that our conscious intentions do not cause our bodily movements but merely accompany them. Then, Quantum Theory suggests that not all physical events are fully (...)
     
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  24.  49
    Richard Swinburne (1996). Is There a God? Oxford University Press.
    At least since Darwin's Origin of Species was published in 1859, it has increasingly become accepted that the existence of God is, intellectually, a lost cause, and that religious faith is an entirely non-rational matter--the province of those who willingly refuse to accept the dramatic advances of modern cosmology. Are belief in God and belief in science really mutually exclusive? Or, as noted philosopher of science and religion Richard Swinburne puts forth, can the very same criteria which scientists use to (...)
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  25.  85
    Richard Swinburne (2010). The Argument to God From the Laws of Nature. In Science and Religion in Dialogue. Wiley-Blackwell 213--222.
    This chapter contains sections titled: * Notes.
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  26. Richard Swinburne (2002). Review: Hume's Abject Failure: The Argument Against Miracles. [REVIEW] Mind 111 (441):95-99.
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  27.  21
    Richard Swinburne (2008). Bayes's Theorem. Gogoa 8 (1):138.
    In introducing the papers of the symposiasts, I distinguish between statistical, physical, and evidential probability. The axioms of the probability calculus and so Bayes’s theorem can be expressed in terms of any of these kinds of probability. Sober questions the general utility of the theorem. Howson, Dawid, and Earman agree that it applies to the fields they discuss--statistics, assessment of guilt by juries, and miracles. Dawid and Earman consider that prior probabilities need to be supplied by empirical evidence, while Howson (...)
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  28. Richard Swinburne (1996). The Beginning of the Universe and of Time. Canadian Journal of Philosophy 26 (2):169 - 189.
    Given four modest verificationist theses, tying the meaning of talk about instants and periods to the events which (physically) could occur during, before or after them, the only content to the claim the Universe had a beginning (applicable equally to chaotic or orderly universes) is in terms of it being preceded by empty time. It follows that time cannot have a beginning. The Universe, however, could have a beginning--even if it has lasted for an infinite time.
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  29. Richard Swinburne (2010). Was Jesus God? Oxford University Press Uk.
    The orderliness of the universe and the existence of human beings already provides some reason for believing that there is a God - as argued in Richard Swinburne's earlier book Is There a God? Swinburne now claims that it is probable that the main Christian doctrines about the nature of God and his actions in the world are true. In virtue of his omnipotence and perfect goodness, God must be a Trinity, live a human life in order to share our (...)
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  30.  22
    Richard Swinburne (2011). Could Anyone Justifiably Believe Epiphenomenalism? Journal of Consciousness Studies 18 (3-4):196--216.
    Epiphenomenalism claims that all conscious events are caused immediately by brain events, and no conscious events cause brain events. In order to have a justified belief in a theory someone needs a justified belief that it or some higher-level theory predicts certain events and those events occurred. To have either of the latter beliefs we depend ultimately on the evidence of apparent experience, memory, and testimony, which is credible in the absence of defeaters; it is an undermining defeater to a (...)
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  31. Richard Swinburne (1995). Thisness. Australasian Journal of Philosophy 73 (3):389 – 400.
    The principle of the identity of indiscernibles holds that two individuals are the same individual if they have all the same properties. There are different forms of the principle, varying with what is allowed to count as a property. An individual has thisness if the weakest form of the principle does not apply to it. Abstract objects, places and times do not have thisness. Inanimate material objects probably do not. Animate beings, and the conscious events which involve them do have (...)
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  32.  87
    Richard Swinburne (1990). The Limits of Explanation. Philosophy 27 (Supplement):177 - 193.
    Scientific explanation in terms of laws and initial conditions (or better, in terms of objects with powers and liabilities) is contrasted with personal explanation in terms of agents with powers and purposes. In each case the factors involved in explanation may themselves be explained, and infinite regress of explanation is logically possible. There can be no absolute explanation of phenomena, which is explanation in terms of the logically necessary; but there can be ultimate explanation which is explanation in terms of (...)
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  33.  63
    Richard Swinburne (2010). The Argument to God From Fine-Tuning. In Science and Religion in Dialogue. Wiley-Blackwell 223--233.
    This chapter contains sections titled: * Fine-Tuning * Notes.
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  34. Richard Swinburne (2001). Plantinga on Warrant. Religious Studies 37 (2):203-214.
    Alvin Plantinga Warranted Christian Belief (New York NY: Oxford University Press, 2000). In the two previous volumes of his trilogy on ‘warrant’, Alvin Plantinga developed his general theory of warrant, defined as that characteristic enough of which terms a true belief into knowledge. A belief B has warrant if and only if: (1) it is produced by cognitive faculties functioning properly, (2) in a cognitive environment sufficiently similar to that for which the faculties were designed, (3) according to a design (...)
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  35.  54
    Richard Swinburne (2003). Body and Soul. Think 5 (5):31 - 35.
    Hard materialism claims that the only events are physical events, involving the instantiation of physical properties in physical substances. This however omits all the mental events to which we have privileged access. Soft materialism claims that the only events are physical events and mental events involving the instantiation of mental properties in physical substances. But a list of such events would not tell us which persons had which bodies. Only dualism, which holds that the essential part of each person is (...)
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  36.  74
    Richard Swinburne (2009). Substance Dualism. Faith and Philosophy 26 (5):501 - 513.
    Events are the instantiations of properties in substances at times. A full history of the world must include, as well as physical events, mental events (ones to which the substance involved has privileged access) and mental substances (ones to the existence of which the substance has privileged access), and, among the latter, pure mental substances (ones which do not include a physical substance as an essential part). Humans are pure mental substances. An argument for this is that it seems conceivable (...)
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  37. Richard Swinburne (1995). Theodicy, Our Well-Being, and God's Rights. International Journal for Philosophy of Religion 38 (1-3):75 - 91.
    Theodicy needs to show, for all actual evils e, that 1) in allowing e, a God would bring about a necessary condition of a good g not achievable in any other morally permissible way, 2) if e occurs, g occurs, 3) it is morally permissible for God to allow e, and 4) g is at least as good as e is bad. This article contributes to a full-scale theodicy by showing that A being of use (e.g., by suffering) to B (...)
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  38.  47
    Richard Swinburne (2010). What Makes a Scientific Theory Probably True. In Science and Religion in Dialogue. Wiley-Blackwell 203--212.
    This chapter contains sections titled: * Notes.
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  39. Richard Swinburne (1976). SOBER, E.: "Simplicity". [REVIEW] British Journal for the Philosophy of Science 27:412.
     
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  40.  62
    Richard Swinburne (2010). What Does the Old Testament Mean? In M. Bergmann, M. Murray & M. Rae (eds.), Divine Evil?, the Moral Character of the God of Abraham. Oxford Up
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  41.  51
    Richard Swinburne (forthcoming). For the Possibility of Miracles. American Philosophical Quarterly.
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  42.  76
    Richard Swinburne (1978). Natural Evil. American Philosophical Quarterly 15 (4):295 - 301.
    THE FREEWILL DEFENCE IS DESIGNED TO SHOW THAT THE EXISTENCE OF MORAL EVIL (I.E., EVIL PRODUCED BY MEN) IS COMPATIBLE WITH THE EXISTENCE OF GOD. TO DO THIS IT MUST CLAIM THAT IT IS GOOD THAT MEN HAVE THE OPPORTUNITY TO BRING ABOUT EITHER GOOD OR EVIL. TO HAVE THIS OPPORTUNITY, THEY MUST KNOW HOW TO BRING ABOUT EVIL. GOD COULD TELL THEM, BUT THAT WOULD MAKE HIS PRESENCE SO MANIFEST AS TO IMPAIR THEIR FREEDOM. THE ONLY OTHER WAY IN (...)
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  43. Richard Swinburne (1970). The Concept of Miracle. Macmillan.
     
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  44.  67
    Richard Swinburne (2013). A Posteriori Arguments for the Trinity. Studia Neoaristotelica 10 (1):13-27.
    There is a good a priori argument for the doctrine of the Trinity, from the need for any divine being to have another divine being to love suffi ciently to provide for him a third divine being whom to love and by whom to be loved. But most people who have believed the doctrine of the Trinity have believed it on the basis of the teaching of Jesus as interpreted by the church. The only reason for believing this teaching would (...)
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  45.  27
    Richard Swinburne (1968). Space and Time. New York, St. Martin's P..
    THE AUTHOR DISCUSSES SIMULTANEITY, ABSOLUTE SPACE AND TIME, THE NUMBER OF POSSIBLE DIMENSIONS, CAUSALITY, RIVAL SCIENTIFIC THEORIES OF THE SPATIO-TEMPORAL PROPERTIES OF THE UNIVERSE AND THE MEANING OF SPATIO-TEMPORAL TERMS IN ORDINARY AND SCIENTIFIC LANGUAGE. (BP, EDITED).
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  46.  4
    Richard Swinburne (1973). An Introduction to Confirmation Theory. Methuen.
  47. Richard Swinburne (2010). God As the Simplest Explanation of the Universe. European Journal for Philosophy of Religion 2 (1):1 - 24.
    Inanimate explanation is to be analysed in terms of substances having powers and liabilities to exercise their powers under certain conditions; while personal explanation is to be analysed in terms of persons, their beliefs, powers, and purposes. A crucial criterion for an explanation being probably true is that it is (among explanations leading us to expect the data) the simplest one. Simplicity is a matter of few substances, few kinds of substances, few properties (including powers and liabilities), few kinds of (...)
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  48. Richard Swinburne (2011). Evidence. In T. Dougherty (ed.), Evidentialism and its Discontents. Oxford University Press
     
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  49. Richard Swinburne (2010). A Companion to Philosophy of Religion (Second Edition). Wiley Blackwell.
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  50. Richard Swinburne (2004). The Existence of God. Oxford University Press Uk.
    Richard Swinburne presents a substantially rewritten and updated edition of his most celebrated book. No other work has made a more powerful case for the probability of the existence of God. Swinburne gives a rigorous and penetrating analysis of the most important arguments for theism: the cosmological argument; arguments from the existence of laws of nature and the 'fine-tuning' of the universe; from the occurrence of consciousness and moral awareness; and from miracles and religious experience. He claims that while none (...)
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