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Richard Swinburne [172]Richard G. Swinburne [1]
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  1. Richard Swinburne (forthcoming). Bayes, God, and the Multiverse. .
  2. Richard Swinburne (forthcoming). For the Possibility of Miracles. American Philosophical Quarterly.
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  3. Richard Swinburne (forthcoming). William Hasker: Metaphysics and the Tri-Personal God. International Journal for Philosophy of Religion:1-3.
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  4. 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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  5. 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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  6. Richard Swinburne (2012). ¿Hay un Dios? Ediciones Sígueme.
    Argues that there is a God. Spanish short version of The Existence of God.
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  7. Richard Swinburne (2012). Por qué Hume y Kant se equivocaron al rechazar la teología natural. Estudios Filosóficos 61 (177):209-225.
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  8. 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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  9. Richard Swinburne (2011). Could Anyone Justifiably Believe Epiphenomenalism? Journal of Consciousness Studies 18 (3-4):196--216.
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  10. Richard Swinburne (2011). Dualism and the Determination of Action. In , Free Will and Modern Science. Oup/British Academy.
  11. Richard Swinburne (2011). Evidence. In T. Dougherty (ed.), Evidentialism and its Discontents. Oxford University Press.
     
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  12. 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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  13. Richard Swinburne (2011). Gwiazda on the Bayesian Argument for God. Philosophia 39 (2):393-396.
    Jeremy Gwiazda made two criticisms of my formulation in terms of Bayes’s theorem of my probabilistic argument for the existence of God. The first criticism depends on his assumption that I claim that the intrinsic probabilities of all propositions depend almost entirely on their simplicity; however, my claim is that that holds only insofar as those propositions are explanatory hypotheses. The second criticism depends on a claim that the intrinsic probabilities of exclusive and exhaustive explanatory hypotheses of a phenomenon must (...)
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  14. Richard Swinburne (2011). Introduction : Plan of the Volume. In , Free Will and Modern Science. Oup/British Academy.
     
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  15. Richard Swinburne (2011). La Existencia de Dios. Editorial San Esteban.
    Spanish version of The Existence of God.
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  16. Richard Swinburne (2011). The Coherence of the Chalcedonian Definition of the Incarnation. In A. Marmodoro & J. Hill (eds.), The Metaphysics of the Incarnation. Oxford Up.
     
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  17. Richard Swinburne (2010). A Companion to Philosophy of Religion (Second Edition). Wiley Blackwell.
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  18. Richard Swinburne (2010). Evidentialism. In A Companion to Philosophy of Religion (Second Edition). Wiley Blackwell.
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  19. 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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  20. Richard Swinburne (2010). In Defence of Logical Nominalism: Reply to Leftow. Religious Studies 46 (3):311-330.
    This paper defends (especially in response to Brian Leftow’s recent attack) logical nominalism, the thesis that logically necessary truth belongs primarily to sentences and depends solely on the conventions of human language. A sentence is logically necessary (that is, a priori metaphysically necessary) iff its negation entails a contradiction. A sentence is a posteriori metaphysically necessary iff it reduces to a logical necessity when we substitute for rigid designators of objects or properties canonical descriptions of the essential properties of those (...)
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  21. 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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  22. 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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  23. Richard Swinburne & Jaimir Conte (2010). Uma defesa do dualismo de substâncias. Princípios 15 (23):291-313.
    Argumento neste artigo que embora existam muitas maneiras diferentes de descrever o mundo ou algum segmento dele, qualquer maneira que deixe de acarretar logicamente uma separabilidade do corpo e da alma como os dois componentes de cada ser humano conhecido (o corpo sendo uma parte contingente e a alma a parte essencial do homem) deixará de fornecer uma descriçáo completa do mundo. T ítulo original do artigo: “ What makes me me? A Defense os Substance Dualism ”. Apresentado no I (...)
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  24. Richard Swinburne & Edrisi Fernandes (2010). A Existência de Deus. Princípios 15 (23):271-190.
    Conferência apresentada no Departamento de Filosofia da UFRN, no dia 22 de novembro de 2007. Título original: “The Existence of God”.
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  25. 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.
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  26. Adam Swift, Richard Swinburne, Frank Jackson, Piers Benn, Richard Double, Marilyn Mason, Roy Jackson, Michael Ruse, Alan Sidelle & Michael Bradie (2009). Issue Six• Spring 2004. In David Papineau (ed.), Philosophy. Oxford University Press. 175003.
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  27. Richard Swinburne (2009). How the Divine Properties Fit Together: Reply to Gwiazda. Religious Studies 45 (4):495-498.
    Jeremy Gwiazda has criticized my claim that God, understood as an omnipotent, omniscient, and perfectly free person is a person ’of the simplest possible kind’ on the grounds that omnipotence, etc., as spelled out by me are omnipotence, etc., of restricted kinds, and so less simple forms of these properties than maximal forms would be. However, the account which I gave of these properties in ’The Christian God’ (although not in ’The Coherence of Theism’) shows that, when they are defined (...)
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  28. Richard Swinburne (2009). Natural Evil and the Possibility of Knowledge. In Kevin Timpe (ed.), Arguing About Religion. Routledge. 236.
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  29. Richard Swinburne (2009). Predictivism. Linguistic and Philosophical Investigations 8:71-85.
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  30. Richard Swinburne (2009). Problem zła. Roczniki Filozoficzne 57 (2):135-152.
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  31. 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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  32. Richard Swinburne (2009). Rational Religious Belief. In Kevin Timpe (ed.), Arguing About Religion. Routledge. 40.
     
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  33. 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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  34. Richard Swinburne (2009). Selections From Personal Identity : The Dualist Theory. In John P. Lizza (ed.), Defining the Beginning and End of Life: Readings on Personal Identity and Bioethics. Johns Hopkins University Press.
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  35. Richard Swinburne (2009). What Difference Does God Make to Morality? In R. K. Garcia & N. I. King (eds.), Is Goodness Without God Good Enough? Rowman and Littlefield.
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  36. Richard Swinburne (2009). Why God Allows Evil. In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press.
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  37. Richard Swinburne (2008). Authority of Scripture, Tradition, and the Church. In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
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  38. 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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  39. Richard Swinburne (2008). Dumnezeu Şi Moralitate. Linguistic and Philosophical Investigations 7.
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  40. Richard Swinburne (2008). God and Morality. Think 7 (20):7-15.
    The first six articles in this issue of THINK have the theme . Here, Richard Swinburne argues that the existence of God is not a precondition of there being moral truths, but his existence does impact on what moral truths there are.
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  41. Richard Swinburne (2008). Richard Swinburne: Christian Philosophy in a Modern World. Ontos Verlag.
    Richard Swinburne is one of the most influential contemporaryproponents of the analytical philosophy of religion.
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  42. Richard Swinburne (2008). Reply to Blackburn. Think 7 (20):23-23.
    Richard Swinburne responds to Simon Blackburn.
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  43. Richard Swinburne (2008). Reply to My Critics. In Ch Weidemann (ed.), Richard Swinburne: Christian Philosophy in a Modern World. Ontos Verlag.
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  44. Richard Swinburne (2007). A Simple Theism for a Mixed World: Response to Bradley. Religious Studies 43 (3):271-277.
    In response to Michael Bradley, I summarize my account of the criteria by which the various data of natural theology increase the probability of theism and together make it probable. I explain the sense in which a simpler theory leaves less to be explained, justify my claim that God’s perfect goodness is entailed by his other divine properties, and show that not merely is theism simpler than Bradley’s ’Epicurean hypothesis’, but that the ’mixed’ data of natural theology are more to (...)
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  45. Richard Swinburne (2007). From Mental/Physical Identity to Substance Dualism. In Peter van Inwagen & Dean Zimmerman (eds.), Persons: Human and Divine. Clarendon Press.
     
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  46. Richard Swinburne, Richard Dawkins & Jeffrey Rosen (2007). Eddy Nahmias, D. Justin Coates, and Trevor Kvaran. In Peter A. French & Howard K. Wettstein (eds.), Philosophy and the Empirical. Blackwell Pub. Inc.. 31--5.
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  47. Richard Swinburne (2006). Relations Between Universals,or Divine Laws? Australasian Journal of Philosophy 84 (2):179 – 189.
    Armstrong's theory of laws of nature as relations between universals gives an initially plausible account of why the causal powers of substances are bound together only in certain ways, so that the world is a very regular place. But its resulting theory of causation cannot account for intentional causation, since this involves an agent trying to do something, and trying is causing. This kind of causation is thus a state of an agent and does not involve the operation of a (...)
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  48. Richard Swinburne (2006). Sobel on Arguments From Design. Philosophia Christi 8 (2):227 - 234.
    In his ’Logic and Theism’ Sobel claims that the allocation of prior probabilities to theories is a purely subjective matter. I claim that there are objective criteria for determining prior probabilities of theories (dependent on their simplicity and scope); and if there were not, science would be a totally irrational activity. I reject Sobel’s main criticism of my own cumulative argument for the existence of God that I argue illegitimately from each datum raising the probability of theism to the conjunction (...)
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  49. Richard Swinburne & Carl Thormann (2006). Gibt Es Einen Gott? Theologie Und Philosophie 81 (3):426 - 427.
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  50. 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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