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  1. Theodore Guleserian (2008). Ontological Determination and the Grounding Objection to Counterfactuals of Freedom. Faith and Philosophy 25 (4):394-415.
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  2. Theodore Guleserian (2007). Gregory W. Fitch, 1948-2007. Proceedings and Addresses of the American Philosophical Association 81 (2):172 -.
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  3. Theodore Guleserian (2000). Divine Freedom and the Problem of Evil. Faith and Philosophy 17 (3):348-366.
    The traditional theistic philosopher is committed to hold that God has a perfect will essentially, and that this is better than having a free will. It will be argued that God, being omnipotent, would have the power to create creatures who also have a perfect will essentially. This creates a problem for the traditional theist in solving the problem of moral evil. The problem of actual moral evil will not then be solvable by reference to the value of our moral (...)
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  4. Theodore Guleserian (1985). Can Moral Perfection Be an Essential Attribute? Philosophy and Phenomenological Research 46 (2):219-241.
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  5. Theodore Guleserian (1983). God and Possible Worlds: The Modal Problem of Evil. Noûs 17 (2):221-238.
    Using four principles common to several theories about possible worlds, It is argued that the necessary existence of a divine being that is essentially omnipotent, Omniscient, And morally perfect is impossible. The central argument employs the premise that there are possible worlds that any divine being ought not to actualize (because of their evil contents). This premise is then defended on the grounds that the same sort of justification that we give for other modal statements that we accept can be (...)
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  6. Theodore Guleserian (1971). Contemporary Materialism and Epistemological Values. International Philosophical Quarterly 11 (September):403-426.
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  7. Theodore Guleserian (1971). Factual Necessity and the Libertarian. Philosophy and Phenomenological Research 32 (2):188-204.
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  8. Theodore Guleserian (1971). On Two Aspects of Eliminative Materialism. Philosophy of Science 38 (2):282-289.
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