Search results for 'William Craig Forrest' (try it on Scholar)

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  1. William Craig Forrest (1969). Literature as Aesthetic Object: The Kinesthetic Stratum. Journal of Aesthetics and Art Criticism 27 (4):455-459.score: 870.0
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  2. William Craig Forrest (1969). The Poem as a Summons to Performance. British Journal of Aesthetics 9 (3):298-305.score: 870.0
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  3. William Lane Craig (2006). J. Howard Sobel on the Kalam Cosmological Argument. Canadian Journal of Philosophy 36 (4):565-84.score: 720.0
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  4. William Lane Craig (2005). Is “Craig's Contentious Suggestion” Really so Implausible? Faith and Philosophy 22 (3):358-362.score: 540.0
    Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, boldest (...)
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  5. William Craig (1971). Review: Aubert Daigneault, Freedom in Polyadic Algebras and Two Theorems of Beth and Craig; Aubert Daigneault, On Automorphisms of Polyadic Algebras. [REVIEW] Journal of Symbolic Logic 36 (2):337-338.score: 540.0
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  6. William Lane Craig (1993). Theism, Atheism, and Big Bang Cosmology. Oxford University Press.score: 480.0
    Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane (...)
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  7. William Lane Craig (2004). God?: A Debate Between a Christian and an Atheist. Oxford University Press.score: 480.0
    The question of whether or not God exists is endlessly fascinating and profoundly important. Now two articulate spokesmen--one a Christian, the other an atheist--duel over God's existence in a lively and illuminating battle of ideas. In God?, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. With none of the opaque discourse of academic logicians and divinity-school theologians, the (...)
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  8. William Lane Craig & James Porter Moreland (eds.) (2000/2002). Naturalism: A Critical Analysis. Routledge.score: 300.0
    Craig and Moreland present a rigorous analysis and critique of the major varieties of contemporary philosophical naturalism and advocate that it should be abandoned in light of the serious difficulties raised against it. The contributors draw on a wide range of topics including: epistemology, philosophy of science, value theory to basic analytic ontology, philosophy of mind and agency, and natural theology.
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  9. William Lane Craig (2000). The Tensed Theory of Time : A Critical Examination. Kluwer Academic.score: 300.0
    In this book and the companion volume The Tenseless Theory of Time: A Critical Examination, Craig undertakes the first thorough appraisal of the arguments for and against the tensed and tenseless theories of time.
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  10. William Lane Craig (1998). On Hasker's Defense of Anti-Molinism. Faith and Philosophy 15 (2):236-240.score: 300.0
    In a pair of recent articles, William Hasker has attempted to defend Robert Adams’s new anti-Molinist argument. But I argue that the sense of explanatory priority operative in the argument is either equivocal or, if a univocal sense can be given to it, it is either so generic that we should have to deny its transitivity or so weak that it would not be incompatible with human freedom.
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  11. William Lane Craig (1998). ``On Hasker's Defense of Anti-Molinism&Quot. Faith and Philosophy 15 (2):236-240.score: 300.0
    In a pair of recent articles, William Hasker has attempted to defend Robert Adams’s new anti-Molinist argument. But I argue that the sense of explanatory priority operative in the argument is either equivocal or, if a univocal sense can be given to it, it is either so generic that we should have to deny its transitivity or so weak that it would not be incompatible with human freedom.
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  12. William Lane Craig (2003). Design and the Anthropic Fine-Tuning of the Universe. In Neil A. Manson (ed.), God and Design: The Teleological Argument and Modern Science. Routledge.score: 300.0
    Studies in astrophysical cosmology have served to reveal the incomprehensible fine-tuning of the fundamental constants and cosmological quantities which must obtain if a universe like ours is to be life-permitting. Traditionally, such fine-tuning of the universe for life would have been taken as evidence of divine design. William Dembski’s ’generic chance elimination argument’ provides a framework for evaluating the hypothesis of design with respect to the fine-tuning of the universe. On Dembski’s model the key to a design inference is (...)
     
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  13. Nathan T. Dechert, William Flack & Francis Craig (2005). Brief Report. Cognition and Emotion 19 (6):941-951.score: 280.0
  14. William Lane Craig (1999). A Swift and Simple Refutation of the Kalam Cosmological Argument? Religious Studies 35 (1):57-72.score: 240.0
    John Taylor complains that the "Kalam" cosmological argument gives the appearance of being a swift and simple demonstration of the existence of a Creator of the universe, whereas in fact a convincing argument involving the premiss that the universe began to exist is very difficult to achieve. But Taylor's proffered defeaters of the premisses of the philosophical arguments for the beginning of the universe are themselves typically undercut due to Taylor's inadvertence to alternatives open to the defender of the "Kalam" (...)
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  15. William Lane Craig (1978). A Further Critique of Reichenbach's Cosmological Argument. International Journal for Philosophy of Religion 9 (1):53 - 60.score: 240.0
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  16. William Lane Craig (1991). The Kalam Cosmological Argument and the Hypothesis of a Quiescent Universe. Faith and Philosophy 8 (1):104-108.score: 240.0
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  17. William Lane Craig (1988). Barrow and Tipler on the Anthropic Principle Vs. Divine Design. British Journal for the Philosophy of Science 39 (3):389-395.score: 240.0
    Barrow and Tipler’s contention that the Anthropic Principle is obviously true and removes the need for an explanation of fine-tuning fails because the Principle is trivially true, and only within the context of a World Ensemble, whose existence is not obvious, does a selection effect become significant. Their objections to divine design as an explanation of fine-tuning are seen to be misconceived.
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  18. William Lane Craig (1997). In Defense of the Kalam Cosmological Argument. Faith and Philosophy 14 (2):236-247.score: 240.0
    Graham Oppy’s attempt to show that the critiques of the kalam cosmological argument offered by Griinbaum, Davies, and Hawking are successful is predicated upon a misunderstanding of the nature of defeaters in rational belief. Neither Grunbaum nor Oppy succeed in showing an incoherence in the Christian doctrine of creation. Oppy’s attempts to rehabilitate Davies’s critique founders on spurious counter-examples and unsubstantiated claims. Oppy’s defense of Hawking’s critique fails to allay suspicions about the reality of imaginary time and finally results in (...)
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  19. William Lane Craig (1997). Hartle-Hawking Cosmology and Atheism. Analysis 57 (4):291 - 295.score: 240.0
  20. William Lane Craig (1986). Temporal Necessity; Hard Facts/Soft Facts. International Journal for Philosophy of Religion 20 (2/3):65 - 91.score: 240.0
    In conclusion, then, the notion of temporal necessity is certainly queer and perhaps a misnomer. It really has little to do with temporality per se and everything to do with counterfactual openness or closedness. We have seen that the future is as unalterable as the past, but that this purely logical truth is not antithetical to freedom or contingency. Moreover, we have found certain past facts are counterfactually open in that were future events or actualities to be other than they (...)
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  21. William Craig (1957). Three Uses of the Herbrand-Gentzen Theorem in Relating Model Theory and Proof Theory. Journal of Symbolic Logic 22 (3):269-285.score: 240.0
  22. William Lane Craig (1998). Mctaggart's Paradox and the Problem of Temporary Intrinsics. Analysis 58 (2):122–127.score: 240.0
  23. William Lane Craig (1988). Tachyons, Time Travel, and Divine Omniscience. Journal of Philosophy 85 (3):135-150.score: 240.0
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  24. William Lane Craig (1998). Divine Timelessness and Personhood. International Journal for Philosophy of Religion 43 (2):109-124.score: 240.0
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  25. William Lane Craig (2001). Prof. Grünbaum on the ‘Normalcy of Nothingness’ in the Leibnizian and Kalam Cosmological Arguments. British Journal for the Philosophy of Science 52 (2):371-386.score: 240.0
  26. William Lane Craig & J. P. Moreland (eds.) (2009). The Blackwell Companion to Natural Theology. Blackwell Pub.score: 240.0
    Each of the in-depth essays explores at length a particular theistic argument - from Contingency and Consciousness to Reason and Religious Experience - with the ...
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  27. William Lane Craig (1987). Divine Foreknowledge and Newcomb's Paradox. Philosophia 17 (3):331-350.score: 240.0
    Newcomb's Paradox thus serves as an illustrative vindication of the compatibility of divine foreknowledge and human freedom. A proper understanding of the counterfactual conditionals involved enables us to see that the pastness of God's knowledge serves neither to make God's beliefs counterfactually closed nor to rob us of genuine freedom. It is evident that our decisions determine God's past beliefs about those decisions and do so without invoking an objectionable backward causation. It is also clear that in the context of (...)
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  28. William Lane Craig (1999). Oaklander on Mctaggart and Intrinsic Change. Analysis 59 (4):319–320.score: 240.0
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  29. William Lane Craig (2001). Wishing It Were Now Some Other Time. Philosophy and Phenomenological Research 62 (1):159-166.score: 240.0
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  30. William Lane Craig (2011). Graham Oppy on the Kalam Cosmological Argument. International Philosophical Quarterly 51 (3):303-330.score: 240.0
    Graham Oppy has emerged as one of the kalam cosmological argument’s most formidable opponents. He rejects all four of the arguments drawn from metaphysics and physics for the second premiss that the universe began to exist. He also thinks that we have no good reason to accept the first premiss that everything that begins to exist has a cause. In this response, I hope to show that the kalam cosmological argument is, in fact, considerably stronger than Oppy claims, surviving even (...)
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  31. William Lane Craig (1985). Was Thomas Aquinas a B-Theorist of Time? New Scholasticism 59 (4):475-483.score: 240.0
  32. William L. Craig (1997). Adams on Actualism and Presentism. Philosophia 25 (1-4):401-405.score: 240.0
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  33. William Lane Craig & David P. Hunt (2013). Perils of the Open Road. Faith and Philosophy 30 (1):49-71.score: 240.0
    Open theists deny that God knows future contingents. Most open theists justify this denial by adopting the position that there are no future contingent truths to be known. In this paper we examine some of the arguments put forward for this position in two recent articles in this journal, one by Dale Tuggy and one by Alan Rhoda, Gregory Boyd, and Thomas Belt. The arguments concern time, modality, and the semantics of ‘will’ statements. We explain why we find none of (...)
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  34. William Lane Craig (1990). 'What Place, Then, for a Creator?': Hawking on God and Creation. British Journal for the Philosophy of Science 41 (4):473-491.score: 240.0
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  35. William Lane Craig (1999). Tensed Time and Our Differential Experience of the Past and Future. Southern Journal of Philosophy 37 (4):515-537.score: 240.0
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  36. William Lane Craig (1997). Is Scepticism About Self-Knowledge Incoherent? Analysis 57 (4):291–295.score: 240.0
  37. William Lane Craig (1997). On the Argument for Divine Timelessness From the Incompleteness of Temporal Life. Heythrop Journal 38 (2):165–171.score: 240.0
  38. William Craig (2000). The Extent of the Present. International Studies in the Philosophy of Science 14 (2):165 – 185.score: 240.0
    One of the principal objections to a tensed or dynamic theory of time is the ancient puzzle about the extent of the present. Three alternative conceptions of the extent of the present are considered: an instantaneous present, an atomic present, and a non-metrical present. The first conception is difficult to reconcile with the objectivity of temporal becoming posited by a dynamic theory of time. The second conception solves that problem, but only at the expense of making change discontinuous. The third (...)
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  39. William Lane Craig (1979). Kant's First Antinomy and the Beginning of the Universe. Zeitschrift für Philosophische Forschung 33 (4):553 - 567.score: 240.0
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  40. William Craig (1957). Linear Reasoning. A New Form of the Herbrand-Gentzen Theorem. Journal of Symbolic Logic 22 (3):250-268.score: 240.0
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  41. William Lane Craig (2003). Response to David Myers. Religious Studies 39 (4):421-426.score: 240.0
    David Myers's critique of my proposed Molinist solution to the so-called soteriological problem of evil miscontrues that solution in several key respects. Once those misinterpretations are rectified, it emerges that his proffered critique of my Molinist solution is really quite unrelated to that solution, but constitutes instead an independent argument against the tenability of a religious epistemology of evidentialism in the context of Christian orthodoxy.
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  42. William Lane Craig (1996). The New B-Theory's Tu Quoque Argument. Synthese 107 (2):249 - 269.score: 240.0
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  43. William Lane Craig (1992). Hasker on Divine Knowledge. Philosophical Studies 67 (2):89 - 110.score: 240.0
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  44. William Lane Craig (1986). God, Creation and Mr Davies. British Journal for the Philosophy of Science 37 (2):163-175.score: 240.0
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  45. William Craig (2014). Peter van Inwagen, Substitutional Quantification, and Ontological Commitment. Notre Dame Journal of Formal Logic 55 (4):553-561.score: 240.0
    Peter van Inwagen has long claimed that he doesn’t understand substitutional quantification and that the notion is, in fact, meaningless. Van Inwagen identifies the source of his bewilderment as an inability to understand the proposition expressed by a simple sentence like “ ,” where “$\Sigma$” is the existential quantifier understood substitutionally. I should think that the proposition expressed by this sentence is the same as that expressed by “ .” So what’s the problem? The problem, I suggest, is that van (...)
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  46. William Lane Craig (1994). Robert Adams's New Anti-Molinist Argument. Philosophy and Phenomenological Research 54 (4):857-861.score: 240.0
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  47. William Lane Craig (2009). 'Noli Me Tangere': Why John Meier Won't Touch the Risen Lord. Heythrop Journal 50 (1):91-97.score: 240.0
    John Meier distinguishes ‘the real Jesus’ from ‘the historical Jesus’. Meier claims that whatever happened to the real Jesus after his death, his resurrection cannot belong to the historical Jesus because that event is in principle not open to the observation of any observer. But why think that the resurrection is not observable in this way? Meier finds justification in Gerald O'Collins' view that although the resurrection of Jesus is a real event, it is not an event in space and (...)
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  48. William Lane Craig (2010). Taking Tense Seriously in Differentiating Past and Future. Faith and Philosophy 27 (4):451-456.score: 240.0
    Wes Morriston argues that even if we take an endless series of events to be merely potentially, rather than actually, infinite, still no distinction between a beginningless and an endless series of events has been established which is relevant to arguments against the metaphysical possibility of an actually infinite number of things: if a beginningless series is impossible, so is an endless series. The success of Morriston’s argument, however, comes to depend on rejecting the characterization of an endless series of (...)
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  49. William Lane Craig (1998). Creation and Conservation Once More. Religious Studies 34 (2):177-188.score: 240.0
    God is conceived in the Western theistic tradition to be both the Creator and Conservor of the universe. These two roles were typically classed as different aspects of creation, originating creation and continuing creation. On pain of incoherence, however, conservation needs to be distinguished from creation. Contrary to current analyses (such as Philip Quinn's), creation should be explicated in terms of God's bringing something into being, while conservation should be understood in terms of God's preservation of something over an interval (...)
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