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Thomas M. Crisp [16]Thomas Michael Crisp [1]
  1. Thomas M. Crisp (2007). Presentism and the Grounding Objection. Noûs 41 (1):90–109.
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  2. Thomas M. Crisp (2003). Presentism. In Michael J. Loux & Dean W. Zimmerman (eds.), The Oxford Handbook of Metaphysics. Oxford University Press
     
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  3.  67
    Thomas M. Crisp (2005). Presentism and "Cross-Time" Relations. American Philosophical Quarterly 42 (1):5 - 17.
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  4. Thomas M. Crisp (forthcoming). 2. Symposium: Defining Presentism. Oxford Studies in Metaphysics.
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  5. Thomas M. Crisp (2010). A Dilemma for Internalism? Synthese 174 (3):355 - 366.
    Internalism about epistemic justification (henceforth, ‘internalism’) says that a belief B is epistemically justified for S only if S is aware of some good-making feature of B, some feature that makes for B’s having positive epistemic status: e.g., evidence for B. Externalists with respect to epistemic justification (‘externalists’) deny this awareness requirement. Michael Bergmann has recently put this dilemma against internalism: awareness admits of a strong and a weak construal; given the strong construal, internalism is subject to debilitating regress troubles; (...)
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  6. Thomas M. Crisp & Donald P. Smith (2005). 'Wholly Present' Defined. Philosophy and Phenomenological Research 71 (2):318–344.
    Three-dimensionalists , sometimes referred to as endurantists, think that objects persist through time by being “wholly present” at every time they exist. But what is it for something to be wholly present at a time? It is surprisingly difficult to say. The threedimensionalist is free, of course, to take ‘is wholly present at’ as one of her theory’s primitives, but this is problematic for at least one reason: some philosophers claim not to understand her primitive. Clearly the three-dimensionalist would be (...)
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  7. Thomas M. Crisp & Ted A. Warfield (2001). Kim's Master Argument. [REVIEW] Noûs 35 (2):304–316.
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    Thomas M. Crisp (2013). On Coercion, Love, and Horrors. Religious Studies 49 (2):165-179.
    In this article, I explain and critique J. L. Schellenberg's atheological argument from horrors. I raise an epistemic objection, arguing that no one could be justified in believing its conclusion on the basis of its premises. Then I adumbrate a notion of the divine which is different in various ways from the God of classical theism and argue that Schellenberg's argument makes no trouble for belief in the existence of God so construed.
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    Thomas M. Crisp & Ted A. Warfield (2001). Jaegwon Kim, Mind in a Physical World. Noûs 35 (2):304-316.
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  10. Thomas M. Crisp & Ted A. Warfield (2000). The Irrelevance of Indeterministic Counterexamples to Principle Beta. Philosophy and Phenomenological Research 61 (1):173-185.
    Incompatibilism about freedom and causal determinism is commonly supported by appeal to versions of the well known Consequence argument. Critics of theConsequence argument have presented counterexamples to the Consequence argument’s central inference principle. The thesis of this article is that proponents of the Consequence argument can easily bypass even the best of these counterexamples.
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  11. Thomas M. Crisp, Matthew Davidson & David Vander Laan (eds.) (2006). Knowledge and Reality: Essays in Honor of Alvin Plantinga. Springer.
    This volume comprises essays presented to Alvin Plantinga on the occasion of his 70th birthday.
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    Thomas M. Crisp (2005). Hawthorne on Knowledge and Practical Reasoning. Analysis 65 (286):138–140.
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    Thomas M. Crisp (2000). Gettier and Plantinga's Revised Account of Warrant. Analysis 60 (265):42–50.
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  14. Thomas M. Crisp (2011). An Evolutionary Objection to the Argument From Evil. In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press
     
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  15. Thomas M. Crisp (2009). On Believing That the Scriptures Are Divinely Inspired. In Oliver D. Crisp & Michael C. Rea (eds.), Analytic Theology: New Essays in the Philosophy of Theology. Oxford Up 187--213.
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  16.  12
    Thomas M. Crisp & Ted A. Warfield (2001). Review: Kim's Master Argument. [REVIEW] Noûs 35 (2):304 - 316.
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