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  1.  242 DLs
    William Hasker (2009). Intelligent Design. Philosophy Compass 4 (3):586-597.
    The intelligent design movement aspires to create a new scientific paradigm which will replace the existing Darwinian paradigm of evolution by random mutation and natural selection. However, the creation of such a paradigm is hampered by the fact that the movement pursues a 'big tent' strategy that refuses to make a choice between young-earth creationism, old-earth (progressive) creationism, and divinely directed natural selection. The latter two options are discussed in some detail, and it becomes apparent that either one presents difficult (...)
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  2.  120 DLs
    William Hasker (2010). All Too Skeptical Theism. International Journal for Philosophy of Religion 68 (1):15-29.
    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 out (...)
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  3.  109 DLs
    William Hasker (2003). How Not to Be a Reductivist. Progress in Complexity, Information, and Design 2.
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  4.  94 DLs
    William Hasker (2001). The Foreknowledge Conundrum. International Journal for Philosophy of Religion 50 (1/3):97-114.
  5.  80 DLs
    William Hasker (1999). The Emergent Self. Cornell University Press.
    In The Emergent Self, William Hasker joins one of the most heated debates in contemporary analytic philosophy, that over the nature of mind.
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  6.  73 DLs
    William Hasker (2008). Providence, Evil and the Openness of God. Faith and Philosophy 25 (3):350-356.
    Providence, Evil and the Openness of God is a timely exploration of the philosophical implications of the rapidly-growing theological movement known as open theism, or the 'openness of God'. William Hasker, one of the philosophers prominently associated with this movement, presents the strengths of this position in comparison with its main competitors: Calvinism, process theism, and the theory of divine middle knowledge, or Molinism. The author develops alternative approaches to the problem of evil and to the problem of divine action (...)
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  7.  68 DLs
    William Hasker (2007). D. Z. Phillips' Problems with Evil and with God. International Journal for Philosophy of Religion 61 (3):151 - 160.
    It is widely held that the logical problem of evil, which alleges an inconsistency between the existence of evil and that of an omnipotent and morally perfect God, has been solved. D. Z. Phillips thinks this is a mistake. In The Problem of Evil and the Problem of God, he argues that, within the generally assumed framework, “neither the proposition ’God is omnipotent’ nor the proposition ‘God is perfectly good’ can get off the ground.” Thus, the problem of evil leads (...)
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  8.  61 DLs
    WIlliam Hasker, Afterlife. The Stanford Encyclopedia of Philosophy.
    Human beings, like all other organic creatures, die and their bodies decay. Nevertheless, there is a widespread and long-standing belief that in some way death is survivable, that there is “life after death.” The focus in this article is on the possibility that the individual who dies will somehow continue to live, or will resume life at a later time, and not on the specific forms such an afterlife might take. We begin by considering the logical possibility of survival, given (...)
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  9.  54 DLs
    William Hasker (2010). Defining 'Gratuitous Evil': A Response to Alan R. Rhoda. Religious Studies 46 (3):303-309.
    In his article, 'Gratuitous evil and divine providence', Alan Rhoda claims to have produced an uncontroversial theological premise for the evidential argument from evil. I argue that his premise is by no means uncontroversial among theists, and I doubt that any premise can be found that is both uncontroversial and useful for the argument from evil.
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  10.  50 DLs
    William Hasker (1992). The Necessity of Gratuitous Evil. Faith and Philosophy 9 (1):23-44.
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  11.  49 DLs
    William Hasker (1986). A Refutation of Middle Knowledge. Noûs 20 (4):545-557.
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  12.  48 DLs
    William Hasker (2002). Is Christianity Probable? Swinburne's Apologetic Programme. Religious Studies 38 (3):253-264.
    Richard Swinburne's tetralogy on Christian doctrine, together with his earlier trilogy on the philosophy of theism, is one of the most important apologetic projects of recent times. This paper focuses on some difficulties with this project that stem from Swinburne's use of confirmation theory. Arguably, the problem of dwindling probabilities, pointed out by Plantinga, has not been solved. The paper is principally focused, however, on the ways in which Swinburne's confirmation theory contributes to his comparative neglect of the personal, existential (...)
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  13.  47 DLs
    William Hasker (1999). A New Anti-Molinist Argument. Religious Studies 35 (3):291-297.
    An argument is given showing that, on the assumptions of Molinism, human beings must bring about the truth of the counterfactuals of freedom that govern their actions. But, it is claimed, it is impossible for humans to do this, and so Molinism is involved in a contradiction. The Molinist must maintain, on the contrary, that we can indeed bring about the truth of counterfactuals of freedom about us. This question turns out to depend on whether the counterfactuals of freedom are, (...)
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  14.  46 DLs
    William Hasker (2005). Can God Be Free?: Rowe's Dilemma for Theology. Religious Studies 41 (4):453-462.
    In his book, Can God Be Free?, William Rowe has argued that if God is unsurpassably good He cannot be free; if He is free, He cannot be unsurpassably good. After following the discussion of this topic through a number of historical figures, Rowe focuses on the recent and contemporary debate. A key claim of Rowe's is that, if there exists an endless series of better and better creatable worlds, then the existence of a morally perfect creator is impossible. I (...)
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  15.  43 DLs
    William Hasker (2009). James A. Keller: Problems of Evil and the Power of God. [REVIEW] International Journal for Philosophy of Religion 65 (2):113-117.
  16.  42 DLs
    William Hasker (2007). Review of Peter Van Inwagen, The Problem of Evil. [REVIEW] Notre Dame Philosophical Reviews 2007 (3).
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  17.  40 DLs
    William Hasker (1988). Hard Facts and Theological Fatalism. Noûs 22 (3):419-436.
  18.  38 DLs
    William Hasker (2010). Constitution and the Trinity. Faith and Philosophy 27 (3):321-329.
    Jeffrey Brower and Michael Rea have proposed a model for the Trinity using a particular understanding of the relation of material constitution. I examine this model in detail and conclude that it cannot succeed. I then suggest, but do not fully develop, a model of the Trinity using an alternative notion of constitution.
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  19.  37 DLs
    William Hasker (1973). The Transcendental Refutation of Determinism. Southern Journal of Philosophy 11 (3):175-183.
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  20.  35 DLs
    William Hasker (2003). Book Review: Gregory E. Ganssle (Ed.), God and Time; William Lane Craig, God, Time, and Eternity. [REVIEW] International Journal for Philosophy of Religion 53 (2):111-114.
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  21.  30 DLs
    William Hasker (2004). The Constitution View of Persons: A Critique. International Philosophical Quarterly 44 (1):23-34.
    This paper discusses the “constitution view” of human persons, as set forth by Lynne Rudder Baker in her book, Persons and Bodies. The metaphysical notion of constitution is explained and briefly defended. It is shown, however, that the view that human persons are constituted by their bodies faces difficulties in specifying the “person-favorable conditions” under which a human body constitutes a person. Furthermore, none of the arguments in support of the claim that humans are constituted by (but not identical with) (...)
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  22.  30 DLs
    William Hasker (1989). God, Time and Knowledge. Ithaca: Cornell University Press.
    ... or engenders a tradition of philosophical reflection, questions will arise about the relation between divine knowledge and power and human freedom. ...
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  23.  29 DLs
    William Hasker (2003). Is Free-Will Theism Religiously Inadequate? A Reply to Ciocchi. Religious Studies 39 (4):431-440.
    David Ciocchi has charged that ‘open’ or free-will theism is religiously inadequate. This is it is because it is unable to affirm the ‘presumption of divine intervention in response to petitionary prayer’ (PDI), a presumption Ciocchi claims is implicit in the religious practice of ordinary Christian believers. I argue that PDI and Ciocchi's other assumptions concerning prayer are too strong, and would upon reflection be rejected by most believers. On the other hand, God as conceived by free-will theism has extensive (...)
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  24.  27 DLs
    William Hasker (2011). The Metaphysics of Everyday Life: An Essay in Practical Realism. Faith and Philosophy 28 (1):108-111.
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  25.  27 DLs
    William Hasker (2009). A Leftovian Trinity? Faith and Philosophy 26 (2):154-166.
    Brian Leftow has proposed a “Latin” doctrine of the Trinity according to which “the Father just is God,” and so also for the Son and the Spirit. I argue that Leftow’s doctrine as he presents it really does have the consequence that Father, Son, and Spirit are all identical, a consequence that is inconsistent with orthodox Trinitarianism. A fairly minor modification would enable Leftow to avoid this untoward consequence. But the doctrine as modified will still retain a strongly modalistic flavor: (...)
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  26.  27 DLs
    William Hasker (2000). Are Alternative Pasts Plausible? A Reply to Thomas Flint. Religious Studies 36 (1):103-105.
    Thomas Flint has claimed that my argument against Molinism suffers from a 'seemingly irreparable logical gap'. He also contests a key assumption of that argument, namely that 'something which has had causal consequences in the past is ipso facto a hard, fixed, settled fact about the past'. In reply, I show that there is no logical gap at all in the argument. And I argue that, even though Molinists have reasons, based on Molinist principles, for rejecting the assumption in question, (...)
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  27.  26 DLs
    William Hasker (1988). Suffering, Soul-Making, and Salvation. International Philosophical Quarterly 28 (1):3-19.
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  28.  26 DLs
    William Hasker (1998). No Easy Way Out: A Response to Warfield. Noûs 32 (3):361-363.
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  29.  26 DLs
    William Hasker (1982). Is There a Second Ontological Argument? International Journal for Philosophy of Religion 13 (2):93 - 101.
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  30.  25 DLs
    William Hasker (2011). Light in the Darkness? Reflections on Eleonore Stump's Theodicy. Faith and Philosophy 28 (4):432-450.
    Eleonore Stump’s Wandering in Darkness: Narrative and the Problem of Suffering is a major contribution to the literature on the problem of evil. This reviewessay summarizes the overall argument of the book, pointing out both merits and difficulties with Stump’s approach. In particular, the essay urges objectionsto the solution she presents for the problem of suffering.
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  31.  24 DLs
    William Hasker (2000). ``Anti-Molinism is Undefeated!&Quot. Faith and Philosophy 17 (1):126-131.
    William Craig has recently objected to my defense of Robert Adams’ anti-Molinist argument. I argue that all of Craig’s objections fail, and anti-Molinism stands undefeated.
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  32.  24 DLs
    William Hasker (2011). Theological Incompatibilism and the Necessity of the Present. Faith and Philosophy 28 (2):224-229.
    Michael Rota has identified a problem in my argument for theological incompatibilism, and claims that it also undermines my argument against divinetimeless knowledge. I acknowledge the problem, but show that it is easily corrected and leaves my arguments unscathed.
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  33.  23 DLs
    William Hasker (1993). How Good/Bad is Middle Knowledge? A Reply to Basinger. International Journal for Philosophy of Religion 33 (2):111 - 118.
  34.  22 DLs
    William Hasker (1984). Must God Do His Best? International Journal for Philosophy of Religion 16 (3):213 - 223.
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  35.  22 DLs
    William Hasker (1981). On Regretting the Evils of This World. Southern Journal of Philosophy 19 (4):425-437.
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  36.  21 DLs
    William Hasker (2009). Katherin A. Rogers Anselm on Freedom . (Oxford: Oxford University Press, 2008). Pp. 217. £40.00 (Hbk). Isbn 978 0 19 923167. [REVIEW] Religious Studies 45 (4):499-504.
  37.  21 DLs
    William Hasker (1990). Response to Thomas Flint. Philosophical Studies 60 (1-2):117 - 126.
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  38.  21 DLs
    William Hasker (1998). Swinburne's Modal Argument for Dualism. Faith and Philosophy 15 (3):366-370.
    Most critics of Richard Swinburne’s modal argument for mind-body substance dualism have alleged that the argument is unsound, either because its premises are false or because it commits a modal fallacy. I show that the argument is epistemically circular, and thus provides no support for its conclusion even if it is sound.
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  39.  21 DLs
    William Hasker (2013). The Dialectic of Soul and Body. American Catholic Philosophical Quarterly 87 (3):495-509.
    Thomistic dualism, based on the Aristotelian view of the soul as the form of the body, presents us with a conception of the person as part of the natural world in a way that deserves our attention. The view is outlined, following Eleonore Stump’s exposition, and some objections to it are noted. Consideration is then given to a modified version of Thomistic dualism developed by J. P. Moreland. Finally, attention is directed at the theory of “emergent dualism,” which obtains many (...)
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  40.  20 DLs
    William Hasker (1985). Foreknowledge and Necessity. Faith and Philosophy 2 (2):121-156.
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  41.  20 DLs
    William Hasker (2005). "The End of Human Life": Buddhist, Process, and Open Theist Perspectives. Journal of Chinese Philosophy 32 (2):183–195.
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  42.  19 DLs
    William Hasker (1982). Emergentism. Religious Studies 18 (December):473-88.
    Great philosophical problems are known by their power to rise, phoenix-like, from the ashes of their own dissolution. Indeed, it may be only thus that we are finally convinced of the enduring significance of a problem. The mind-body problem has been dissolved at least twice in the last fifty years: once by the positivists, and again by the therapeutic analysts. Yet it strongly re-asserts itself, so that it is barely a hyperbole when Wilfrid Sellars says that this problem ‘soon turns (...)
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  43.  19 DLs
    William Hasker (1999). Divine Providence. Faith and Philosophy 16 (2):248-253.
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  44.  18 DLs
    William Hasker (2004). The Constitution View of Persons. International Philosophical Quarterly 44 (1):23-34.
    This paper discusses the “constitution view” of human persons, as set forth by Lynne Rudder Baker in her book, Persons and Bodies. The metaphysical notion of constitution is explained and briefly defended. It is shown, however, that the view that human persons are constituted by their bodies faces difficulties in specifying the “person-favorable conditions” under which a human body constitutes a person. Furthermore, none of the arguments in support of the claim that humans are constituted by (but not identical with) (...)
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  45.  18 DLs
    William Hasker (1997). Explanatory Priority: Transitive and Unequivocal, a Reply to William Craig. Philosophy and Phenomenological Research 57 (2):389-393.
    According to William Craig, the notion of explanatory priority is the Achilles' heel of Robert Adams' argument against Molinism. Specifically, Craig contends that (1) the notion of explanatory priority is employed equivocally in the argument; (2) Adams is guilty of conflating reasons and causes; and (3) one of the intermediate conclusions of the argument is invalidly inferred, as can be seen by a counterexample. I argue that Craig is mistaken on all counts, and that Adams' argument emerges unscathed.
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  46.  18 DLs
    William Hasker (1988). Yes, God Has Beliefs! Religious Studies 24 (3):385 - 394.
    It is beyond question that most ordinary religious believers would find talk about God as having beliefs strange, puzzling, and objectionable. God doesn't believe things, he knows them, and if some philosophers, overlooking or ignoring this obvious point, still speak of God as having beliefs – well, that says something about those philosophers! Recently this view of the ordinary believer has received help from an unexpected source, namely William P. Alston, who in his paper, ‘Does God Have Beliefs?’ makes a (...)
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  47.  18 DLs
    William Hasker (1995). Middle Knowledge. Faith and Philosophy 12 (2):223-236.
    This paper carries forward the discussion initiated by the publication in 1986 of “A Refutation of Middle Knowledge.” Answers are given to two objections that have been raised against the original argument. Next, an alternative argument by Robert Adams is discussed; this argument has the advantage of avoiding reliance on one of the most controversial premises of the original argument. Finally, a definition is given for “S brings it about that Y,” and this definition is used to construct a proof (...)
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  48.  18 DLs
    William Hasker (1983). Concerning the Intelligibility of 'God is Timeless'. New Scholasticism 57 (2):170-195.
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  49.  17 DLs
    William Hasker (1995). ``Middle Knowledge: A Refutation Revisited&Quot. Faith and Philosophy 12 (2):223-236.
    This paper carries forward the discussion initiated by the publication in 1986 of “A Refutation of Middle Knowledge.” Answers are given to two objections that have been raised against the original argument. Next, an alternative argument by Robert Adams is discussed; this argument has the advantage of avoiding reliance on one of the most controversial premises of the original argument. Finally, a definition is given for “S brings it about that Y,” and this definition is used to construct a proof (...)
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  50.  16 DLs
    William Hasker (1998). The Foundations of Theism. Faith and Philosophy 15 (1):52-67.
    In the extensive literature that has accumulated around Reformed epistemology, some of the most interesting material is found in the debate on the foundations of theism between Philip Quinn and Alvin Plantinga. This essay assesses that debate and draws some tentative conclusions.
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