Search results for 'Theism' (try it on Scholar)

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  1. Hans Halvorson (forthcoming). Theism and Physical Cosmology. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism.score: 27.0
    Physical cosmology purports to establish precise and testable claims about the origin of the universe. Thus, cosmology bears directly on traditional metaphysical claims -- in particular, claims about whether the universe has a creator (i.e. God). What is the upshot of cosmology for the claims of theism? Does big-bang cosmology support theism? Do recent developments in quantum and string cosmology undermine theism? We discuss the relations between physical cosmology to theism from both historical and systematic points (...)
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  2. Stephen Maitzen (forthcoming). Agnosticism, Skeptical Theism, and Moral Obligation. In Trent G. Dougherty & Justin P. McBrayer (eds.), Skeptical Theism: New Essays. Oxford University Press.score: 27.0
    Skeptical theism combines theism with skepticism about our capacity to discern God’s morally sufficient reasons for permitting evil. Proponents have claimed that skeptical theism defeats the evidential argument from evil. Many opponents have objected that it implies untenable moral skepticism, induces appalling moral paralysis, and the like. Recently Daniel Howard-Snyder has tried to rebut this prevalent objection to skeptical theism by rebutting it as an objection to the skeptical part of skeptical theism, which part he (...)
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  3. Jacqueline Mariña (2012). Theism in 19th and 20th Century Intellectual Life. In Charles Taliaferro, Victoria Harrison & Stewart Goetz (eds.), Routledge Companion to Theism. Routledge.score: 27.0
    This chapter traces how theism was developed by leading 19th and 20th century figures (Schleiermacher, Hegel, Kierkegaard, Nietzsche, Rahner, and Tillich) responding to Kant’s Copernican revolution in philosophy. Part one deals with the ontological nature of subjectivity itself and what it reveals about the conditions of the possibility of a subject’s relation to the Absolute. Part two explores the role of subjectivity and interiority in the individual’s relation to God, and part three takes a look at the theme of (...)
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  4. Chris Tucker (forthcoming). Why Sceptical Theism Isn’T Sceptical Enough. In Trent Doughtery & Justin McBrayder (eds.), Skeptical Theism: New Essays. Oxford University Press.score: 27.0
    The most common charge against sceptical theism is that it is too sceptical, i.e. it committed to some undesirable form of scepticism or another. I contend that Michael Bergmann’s sceptical theism isn’t sceptical enough. I argue that, if true, the sceptical theses secure a genuine victory: they prevent, for some people, a prominent argument from evil from providing any justification whatsoever to doubt the existence of God. On the other hand, even if true, the sceptical theses fail to (...)
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  5. Scott Sehon (2010). The Problem of Evil: Skeptical Theism Leads to Moral Paralysis. [REVIEW] International Journal for Philosophy of Religion 67 (2):67 - 80.score: 24.0
    Natural disasters would seem to constitute evidence against the existence of God, for, on the face of things, it is mysterious why a completely good and all-powerful God would allow the sort of suffering we see from earthquakes, diseases, and the like. The skeptical theist replies that we should not expect to be able to understand God's ways, and thus we should not regard it as surprising or mysterious that God would allow natural evil. I argue that skeptical theism (...)
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  6. William Hasker (2010). All Too Skeptical Theism. International Journal for Philosophy of Religion 68 (1):15-29.score: 24.0
    Skeptical theism contends that, due to our cognitive limitations, we cannot expect to be able to determine whether there are reasons which justify God’s permission of apparently unjustified evils. Because this is so, the existence of these evils does not constituted evidence against God’s existence. A common criticism is that the skeptical theist is implicitly committed to other, less palatable forms of skepticism, especially moral skepticism. I examine a recent defense against this charge mounted by Michael Bergmann. I point (...)
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  7. Daniel Howard-Snyder & Michael Bergmann (2003). Grounds for Belief in God Aside, Does Evil Make Atheism More Reasonable Than Theism? In Michael Peterson & Raymond Van Arrogan (eds.), Contemporary Debates in Philosophy of Religion. Blackwell. 140--55.score: 24.0
    Preprinted in God and the Problem of Evil(Blackwell 2001), ed. William Rowe. Many people deny that evil makes belief in atheism more reasonable for us than belief in theism. After all, they say, the grounds for belief in God are much better than the evidence for atheism, including the evidence provided by evil. We will not join their ranks on this occasion. Rather, we wish to consider the proposition that, setting aside grounds for belief in God and relying only (...)
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  8. Mark Piper (2008). Why Theists Cannot Accept Skeptical Theism. Sophia 47 (2):129-148.score: 24.0
    In recent years skeptical theism has gained currency amongst theists as a way to escape the problem of evil by invoking putatively reasonable skepticism concerning our ability to know that instances of apparently gratuitous evil are unredeemed by morally sufficient reasons known to God alone. After explicating skeptical theism through the work of Stephen Wykstra and William Alston, I present a cumulative-case argument designed to show that skeptical theism cannot be accepted by theists insofar as it crucially (...)
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  9. Nick Trakakis & Yujin Nagasawa (2004). Skeptical Theism and Moral Skepticism : A Reply to Almeida and Oppy. Ars Disputandi 4 (4):1-1.score: 24.0
    Skeptical theists purport to undermine evidential arguments from evil by appealing to the fact that our knowledge of goods, evils, and their interconnections is significantly limited. Michael J. Almeida and Graham Oppy have recently argued that skeptical theism is unacceptable because it results in a form of moral skepticism which rejects inferences that play an important role in our ordinary moral reasoning. In this reply to Almeida and Oppy's argument we offer some reasons for thinking that skeptical theism (...)
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  10. William Lauinger (2012). Well-Being and Theism: Linking Ethics to God. Continuum.score: 24.0
    Well-Being and Theism is divided into two distinctive parts. The first part argues that desire-fulfillment welfare theories fail to capture the 'good' part of ‘good for’, and that objective list welfare theories fail to capture the 'for' part of ‘good for’. Then, with the aim of capturing both of these parts of ‘good for’, a hybrid theory–one which places both a value constraint and a desire constraint on well-being–is advanced. Lauinger then defends this proposition, which he calls the desire-perfectionism (...)
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  11. John Danaher (2014). Skeptical Theism and Divine Permission - A Reply to Anderson. [REVIEW] International Journal for Philosophy of Religion 75 (2):101-118.score: 24.0
    Skeptical theism (ST) may undercut the key inference in the evidential argument from evil, but it does so at a cost. If ST is true, then we lose our ability to assess the all things considered (ATC) value of natural events and states of affairs. And if we lose that ability, a whole slew of undesirable consequences follow. So goes a common consequential critique of ST. In a recent article, Anderson has argued that this consequential critique is flawed. Anderson (...)
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  12. Stephen Maitzen (2009). Skeptical Theism and Moral Obligation. International Journal for Philosophy of Religion 65 (2):93 - 103.score: 24.0
    Skeptical theism claims that the probability of a perfect God’s existence isn’t at all reduced by our failure to see how such a God could allow the horrific suffering that occurs in our world. Given our finite grasp of the realm of value, skeptical theists argue, it shouldn’t surprise us that we fail to see the reasons that justify God in allowing such suffering, and thus our failure to see those reasons is no evidence against God’s existence or perfection. (...)
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  13. Alan Rhoda (2007). The Philosophical Case for Open Theism. Philosophia 35 (3-4):301-311.score: 24.0
    The goal of this paper is to defend open theism vis-à-vis its main competitors within the family of broadly classical theisms, namely, theological determinism and the various forms of non-open free-will theism, such as Molinism and Ockhamism. After isolating two core theses over which open theists and their opponents differ, I argue for the open theist position on both points. Specifically, I argue against theological determinists that there are future contingents. And I argue against non-open free-will theists that (...)
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  14. Erik J. Wielenberg (2010). Sceptical Theism and Divine Lies. Religious Studies 46 (4):509-523.score: 24.0
    In this paper I develop a novel challenge for sceptical theists. I present a line of reasoning that appeals to sceptical theism to support scepticism about divine assertions. I claim that this reasoning is at least as plausible as one popular sceptical theistic strategy for responding to evidential arguments from evil. Thus, I seek to impale sceptical theists on the horns of a dilemma: concede that either (a) sceptical theism implies scepticism about divine assertions, or (b) the sceptical (...)
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  15. Steven M. Duncan, Theism and Christianity.score: 24.0
    In this essay, I investigate the implications for the discussion of theism in philosophy of religion for the beliefs of ordinary Christians and conclude that, in light of its historical development, those implications are minimal.
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  16. Stephen Maitzen (2007). Skeptical Theism and God's Commands. Sophia 46 (3):237-243.score: 24.0
    According to Michael Almeida and Graham Oppy, adherents of skeptical theism will find their sense of moral obligation undermined in a potentially ‘appalling’ way. Michael Bergmann and Michael Rea disagree, claiming that God’s commands provide skeptical theists with a source of moral obligation that withstands the skepticism in skeptical theism. I argue that Bergmann and Rea are mistaken: skeptical theists cannot consistently rely on what they take to be God’s commands.
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  17. Graham Oppy (2011). Perfection, Near-Perfection, Maximality, and Anselmian Theism. International Journal for Philosophy of Religion 69 (2):119-138.score: 24.0
    Anselmian theists claim (a) that there is a being than which none greater can be conceived; and (b) that it is knowable on purely—solely, entirely—a priori grounds that there is a being than which none greater can be conceived. In this paper, I argue that Anselmian Theism gains traction by conflating different interpretations of the key description ‘being than which no greater can be conceived’. In particular, I insist that it is very important to distinguish between ideal excellence and (...)
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  18. Daniel Howard-Snyder (1994). Theism, the Hypothesis of Indifference, and the Biological Role of Pain and Pleasure. Faith and Philosophy 11 (3):452-466.score: 24.0
    Following Hume’s lead, Paul Draper argues that, given the biological role played by both pain and pleasure in goal-directed organic systems, the observed facts about pain and pleasure in the world are antecedently much more likely on the Hypothesis of Indifference than on theism. I examine one by one Draper’s arguments for this claim and show how they miss the mark.
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  19. Dean Zimmerman (2010). The A-Theory of Time, Presentism, and Open Theism. In Science and Religion in Dialogue. Wiley-Blackwell. 789--809.score: 24.0
    This chapter contains sections titled: * I Introduction * II A-Theories and B-Theories * III Competing Versions of the A-Theory * IV Presentism a Trivial Truth? * V Open Theism and the A-Theory of Time * VI The “Truthmaker” Argument * VII Conclusion * Notes.
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  20. John Bishop (2007). How a Modest Fideism May Constrain Theistic Commitments: Exploring an Alternative to Classical Theism. Philosophia 35 (3-4):387-402.score: 24.0
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  21. Benedikt Paul Göcke (2012). Panentheism and Classical Theism. Sophia - International Journal for Philosophy of Religion, Metaphysical Theology and Ethics 52 (1):61-75.score: 24.0
    Panentheism seems to be an attractive alternative to classical theism. It is not clear, though, what exactly panentheism asserts and how it relates to classical theism. By way of clarifying the thesis of panentheism, I argue that panentheism and classical theism differ only as regards the modal status of the world. According to panentheism, the world is an intrinsic property of God – necessarily there is a world – and according to classical theism the world is (...)
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  22. David James Anderson (2012). Skeptical Theism and Value Judgments. International Journal for Philosophy of Religion 72 (1):27-39.score: 24.0
    One of the most prominent objections to skeptical theism in recent literature is that the skeptical theist is forced to deny our competency in making judgments about the all-things-considered value of any natural event. Some skeptical theists accept that their view has this implication, but argue that it is not problematic. I think that there is reason to question the implication itself. I begin by explaining the objection to skeptical theism and the standard response to it. I then (...)
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  23. David Kyle Johnson (2013). A Refutation of Skeptical Theism. Sophia 52 (3):425-445.score: 24.0
    Skeptical theists argue that no seemingly unjustified evil (SUE) could ever lower the probability of God's existence at all. Why? Because God might have justifying reasons for allowing such evils (JuffREs) that are undetectable. However, skeptical theists are unclear regarding whether or not God's existence is relevant to the existence of JuffREs, and whether or not God's existence is relevant to their detectability. But I will argue that, no matter how the skeptical theist answers these questions, it is undeniable that (...)
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  24. Mark Piper (2007). Skeptical Theism and the Problem of Moral Aporia. International Journal for Philosophy of Religion 62 (2):65 - 79.score: 24.0
    Skeptical theism seeks to defend theism against the problem of evil by invoking putatively reasonable skepticism concerning human epistemic limitations in order to establish that we have no epistemological basis from which to judge that apparently gratuitous evils are not in fact justified by morally sufficient reasons beyond our ken. This paper contributes to the set of distinctively practical criticisms of skeptical theism by arguing that religious believers who accept skeptical theism and take its practical implications (...)
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  25. Samuel Newlands (2010). Theism and Ultimate Explanation – Timothy O'Connor. Philosophical Quarterly 60 (239):438-442.score: 24.0
    This is a book review of "Theism and Ultimate Explanation", by Timothy O'Connor.
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  26. Paul K. Moser & Paul Copan (eds.) (2003). The Rationality of Theism. Routledge.score: 24.0
    The Rationality of Theism is a controversial collection of brand new papers by thirteen outstanding philosophers and scholars. Its aim is to offer comprehensive theistic replies to the traditional arguments against the existence of God, offering a positive case for theism as well as rebuttals of recent influential criticisms of theism.
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  27. Alan R. Rhoda (2008). Generic Open Theism and Some Varieties Thereof. Religious Studies 44 (2):225-234.score: 24.0
    The goal of this paper is to facilitate ongoing dialogue between open and non-open theists. First, I try to make precise what open theism is by distinguishing the core commitments of the position from other secondary and optional commitments. The result is a characterization of ‘generic open theism’, the minimal set of commitments that any open theist, qua open theist, must affirm. Second, within the framework of generic open theism I distinguish three important variants and discuss challenges (...)
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  28. Benjamin H. Arbour (2013). Future Freedom and the Fixity of Truth: Closing the Road to Limited Foreknowledge Open Theism. [REVIEW] International Journal for Philosophy of Religion 73 (3):189-207.score: 24.0
    Unlike versions of open theism that appeal to the alethic openness of the future, defenders of limited foreknowledge open theism (hereafter LFOT) affirm that some propositions concerning future contingents are presently true. Thus, there exist truths that are unknown to God, so God is not omniscient simpliciter. LFOT requires modal definitions of divine omniscience such that God knows all truths that are logically knowable. Defenders of LFOT have yet to provide an adequate response to Richard Purtill’s argument that (...)
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  29. Timothy Perrine (forthcoming). A Note on Johnson’s ‘A Refutation of Skeptical Theism’. Sophia:1-9.score: 24.0
    In a recent article, David Kyle Johnson has claimed to have provided a ‘refutation’ of skeptical theism. Johnson’s refutation raises several interesting issues. But in this note, I focus on only one—an implicit principle Johnson uses in his refutation to update probabilities after receiving new evidence. I argue that this principle is false. Consequently, Johnson’s refutation, as it currently stands, is undermined.
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  30. Tyler Andrew Wunder (2013). Alvin Plantinga on Paul Draper's Evolutionary Atheology: Implications of Theism's Noncontingency. International Journal for Philosophy of Religion 74 (1):67-75.score: 24.0
    In his recently published Where the Conflict Really Lies: Science, Religion, & Naturalism 2011 Alvin Plantinga criticises Paul Draper’s evolutionary argument against theism as part of a larger project to show that evolution poses no threat to Christian belief. Plantinga focuses upon Draper’s probabilistic claim that the facts of evolution are much more probable on naturalism than on theism, and with regard to that claim makes two specific points. First, Draper’s probabilistic claim contradicts theism’s necessary falsehood; unless (...)
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  31. Charles C. Conti (1995). Metaphysical Personalism: An Analysis of Austin Farrer's Metaphysics of Theism. Clarendon Press.score: 24.0
    How can we, or should we, talk about God? What concepts are involved in the concept of a Supreme Being? This book is about the search to reconcile modern metaphysics with traditional theism--focusing on the seminal work of Austin Farrer who was Warden of Keble College, Oxford until his death in 1968, and one of the most original and important philosophers of religion of this century. Conti traces the evolution of Ferrar's thought and shows why he preferred a (...)
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  32. J. Ostrowick (2012). Is Theism a Simple, and Hence Probable, Explanation for the Universe? South African Journal of Philosophy 31 (2):354-368.score: 24.0
    Richard Swinburne, in his The Existence of God (2004), presents a cosmological argument in defence of theism (Swinburne 1991: 119, 135). God, Swinburne argues, is more likely to bring about an ordered universe than other states (ibid.: 144, 299). To defend this view, Swinburne presents the following arguments: (1) That this ordered universe is a priori improbable (2004: 49, 150, 1991: 304 et seq.), given the stringent requirements for life (cf. also Leslie 2000: 12), and the Second Law of (...)
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  33. William L. Power (2007). Existential-Hayatological Theism. International Journal for Philosophy of Religion 61 (3):181 - 198.score: 24.0
    One of the oldest conceptions of theology is discourse of the poets about the gods and its philosophical interpretation. Judaism and Christianity borrowed this Greek understanding of theology and revised it only slightly to reflect its own monotheistic vision of God and God’s relations to and with the world of nature and human existence. The question as to which philosophy best explicates and justifies the oral and written mythopoetic discourse of the imaginative bards of Israel and the early Christian community (...)
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  34. Godehard Brüntrup & Ronald K. Tacelli (eds.) (1999). The Rationality of Theism. Kluwer Academic Publishers.score: 24.0
    In May 1998, a distinguished group of philosophers met in Munich to discuss the rationality of theism. This volume is a collection of the papers read at that conference. While in recent years the rationality of theistic belief has been widely discussed, the Munich conference was an event of some moment in the history of philosophical dialogue: for the first time German- and English-speaking philosophers of religion, representatives of both the Continental and the Anglo-Saxon traditions, joined together to grapple (...)
     
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  35. Richard Rice (2007). Trinity, Temporality, and Open Theism. Philosophia 35 (3-4):321-328.score: 22.0
    A number of thinkers today, including open theists, find reasons to attribute temporality to God. According to Robert W. Jenson, the Trinity is indispensable to a Christian concept of God, and divine temporality is essential to the meaning of the Trinity. Following the lead of early Christian thought, Jenson argues that the persons of the Trinity are relations, and these relations are temporal. Jenson’s insights are obscured, however, by problematic references to time as a sphere to which God is related. (...)
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  36. Stephen Maitzen (2013). The Moral Skepticism Objection to Skeptical Theism. In Justin McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley-Blackwell. 444--457.score: 21.0
  37. Timothy Perrine & Stephen J. Wykstra (2014). Skeptical Theism, Abductive Atheology, and Theory Versioning. In Trent Dougherty & Justin McBrayer (eds.), Skeptical Theism: New Essays. Oxford University Press..score: 21.0
    What we call “the evidential argument from evil” is not one argument but a family of them, originating (perhaps) in the 1979 formulation of William Rowe. Wykstra’s early versions of skeptical theism emerged in response to Rowe’s evidential arguments. But what sufficed as a response to Rowe may not suffice against later more sophisticated versions of the problem of evil—in particular, those along the lines pioneered by Paul Draper. Our chief aim here is to make an earlier version of (...)
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  38. Daniel Howard-Snyder & Frances Howard-Snyder (1999). Is Theism Compatible with Gratuitous Evil? American Philosophical Quarterly 36 (2):115 - 130.score: 21.0
    We argue that Michael Peterson's and William Hasker's attempts to show that God and gratuitous evil are compatible constitute miserable failures. We then sketch Peter van Inwagen's attempt to do the same and conclude that, to date, no one has shown his attempt a failure.
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  39. Daniel Howard-Snyder (1996). God Without the Supernatural: A Defense of Scientific Theism. [REVIEW] Journal of Religion.score: 21.0
    This is a review of Peter Forrest's book.
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  40. Michael J. Murray (2008). Nature Red in Tooth and Claw: Theism and the Problem of Animal Suffering. Oxford University Press.score: 21.0
    Problems of and explanations for evil -- Neo-cartesianism -- Animal suffering and the fall -- Nobility, flourishing, and immortality : animal pain and animal well-being -- Natural evil, nomic regularity, and animal suffering -- Chaos, order, and evolution -- Combining CDs.
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  41. Brian Ribeiro & Scott Aikin (2013). Skeptical Theism, Moral Skepticism, and Divine Commands. International Journal for the Study of Skepticism 3 (2):77-96.score: 21.0
  42. John Bishop (2009). Towards a Religiously Adequate Alternative to Omnigod Theism. Sophia 48 (4):419-433.score: 21.0
    Theistic religious believers should be concerned that the God they worship is not an idol. Conceptions of God thus need to be judged according to criteria of religious adequacy that are implicit in the ‘God-role’—that is, the way the concept of God properly functions in the conceptual economy and form of life of theistic believers. I argue that the conception of God as ‘omniGod’—an immaterial personal creator with the omni-properties—may reasonably be judged inadequate, at any rate from the perspective of (...)
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  43. Stijn Van Impe (2014). Kant's Moral Theism and Moral Despair Argument Against Atheism. Heythrop Journal 55 (5):757-768.score: 21.0
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  44. Robert Howell (2011). The Skeptic, the Content Externalist, and the Theist. International Journal for Philosophy of Religion 69 (3):173-180.score: 21.0
    Some philosophers argue that content externalism can provide the foundations of an argument against the traditional epistemological skeptic. I maintain that if such an argument is available, it seems there is also an a priori argument against the possibility of a creationist god. My suspicion is that such a strong consequence is not desirable for the content-externalists, and that the availability of this argument therefore casts doubt on the anti-skeptical position. I argue that all content externalists should be troubled by (...)
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  45. Gregory W. Dawes (2009). Theism and Explanation. Routledge.score: 21.0
    In this timely study, Dawes defends the methodological naturalism of the sciences.
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  46. Joshua L. Golding (2003). Rationality and Religious Theism. Ashgate.score: 21.0
    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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  47. David O'Connor (1998). God and Inscrutable Evil: In Defense of Theism and Atheism. Rowman & Littlefield.score: 21.0
    In this important new book, David O'Connor discusses both logical and empirical forms of the problem of inscrutable evil, perennially the most difficult ...
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  48. Yujin Nagasawa & Nick Trakakis (2012). Skeptical Theism and Moral Skepticism: A Reply to Almeida and Oppy. Ars Disputandi: The Online Journal for Philosophy of Religion 4 (4):1-1.score: 21.0
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  49. Donald Wayne Viney (2007). Hartshorne's Dipolar Theism and the Mystery of God. Philosophia 35 (3-4):341-350.score: 21.0
    Anselm said that God is that than which nothing greater can be conceived, but he believed that it followed that God is greater than can be conceived. The second formula—essential to sound theology—points to the mystery of God. The usual way of preserving divine mystery is the via negativa, as one finds in Aquinas. I formalize Hartshorne’s central argument against negative theology in the simplest modal system T. I end with a defense of Hartshorne’s way of preserving the mystery of (...)
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  50. Frank C. Richardson (2009). Biases Against Theism in Psychology? Journal of Theoretical and Philosophical Psychology 29 (2):122-127.score: 21.0
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