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  1. William Hasker (2013). Can Social Trinitarianism Be Monotheist? Faith and Philosophy 30 (4):439-443.
    Dale Tuggy has criticized my proposal for the doctrine of the Trinity, claiming that social trinitarianism cannot be monotheistic. I present a counter-argument, and consider the ways in which Tuggy might respond to it.
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  2. William Hasker (2013). Leibniz on the Trinity and the Incarnation: Reason and Revelation in the Seventeenth Century, by Maria Rosa Antognazza. Trans. Gerald Parks. [REVIEW] Faith and Philosophy 30 (3):353-357.
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  3. William Hasker (2013). Response to John Haldane's “Is the Soul the Form of the Body?”. American Catholic Philosophical Quarterly 87 (3):517-520.
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  4. 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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  5. William Hasker (2012). Dancers, Rugby Players, and Trinitarian Persons. Faith and Philosophy 29 (3):325-333.
    Brian Leftow has replied to the objections I raised against his trinitarian views in “A Leftovian Trinity?.” I explain why I don’t find his replies persuasive, and add some additional points based on his recent response.
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  6. William Hasker (2012). The Present Is Necessary! Rejoinder to Rota. Faith and Philosophy 29 (4):466-471.
    My account of free will entails that events of the present moment are “necessary” in the same way that the past is necessary. I argue that Michael Rota’s main objection to this account is unsuccessful. I also argue that Rota’s synchronous account of contingency is inferior to the diachronic account which I favor.
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  7. William Hasker (2011). Anti-Molinist Arguments. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. OUP Oxford 73.
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  8. William Hasker (2011). Deception and the Trinity: A Rejoinder to Tuggy. Religious Studies 47 (1):117 - 120.
    Dale Tuggy argues that his divine-deception argument against social Trinitarianism remains unscathed, in spite of my recent objections. I maintain that his argument is question-begging and exegetically weak, and does not succeed in refuting social Trinitarianism.
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  9. William Hasker (2011). Deception and the Trinity: A Rejoinder to Tuggy: William Hasker. Religious Studies 47 (1):117-120.
    Dale Tuggy argues that his divine-deception argument against Social Trinitarianism remains unscathed, in spite of my recent objections. I maintain that his argument is question-begging and exegetically weak, and does not succeed in refuting Social Trinitarianism.
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  10. 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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  11. William Hasker (2011). Materialism and the Resurrection: Are the Prospects Improving? European Journal for Philosophy of Religion 3 (1):83 - 103.
    In 1999 Dean Zimmerman proposed a "falling elevator model" for a bodily resurrection consistent with materialism. Recently, he has defended the model against objections, and a slightly different version has been defended by Timothy O’Connor and Jonathan Jacobs. This article considers both sets of responses, and finds them at best partially successful; a new objection, not previously discussed, is also introduced. It is concluded that the prospects for the falling-elevator model, in either version, are not bright.
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  12. William Hasker (2011). Of Natural Evil. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. OUP Oxford 281.
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  13. 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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  14. William Hasker (2011). The Metaphysics of Everyday Life: An Essay in Practical Realism. Faith and Philosophy 28 (1):108-111.
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  15. William Hasker (2011). “The (Non)-Existence of Molinist Counterfactuals. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. OUP Oxford 25--37.
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  16. William Hasker & with A. Response by John Hick (2011). The Many Gods of Hick and Mavrodes. In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press
     
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  17. 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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  18. William Hasker (2010). Alston on the Rationality of Doxastic Practices. Faith and Philosophy 27 (2):205-211.
    John Turri claims to have refuted the main argument of William Alston’s Perceiving God. He contests Alston’s claim that “for any established doxastic practice it is rational to suppose that it is reliable.” I show that Turri has misinterpreted Alston at several key points, and that his refutation of Alston’s argument fails.
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  19. 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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  20. 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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  21. 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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  22. William Hasker (2010). Defining ‘Gratuitous Evil’: A Response to Alan R. Rhoda: William Hasker. 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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  23. William Hasker (2010). Eternity and Providence. In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press
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  24. William Hasker (2010). Objections to Social Trinitarianism. Religious Studies 46 (4):421 - 439.
    This article reviews a number of objections to social Trinitarianism that have been presented in the recent literature, especially objections alleging that social Trinitarianism is not truly monotheistic. A number of the objections are found to be successful so far as they go, but they apply only to some versions of social Trinitarianism and not to all. Objections to social Trinitarianism as such, on the other hand, are not successful. The article concludes with a proposal for a social Trinitarian conception (...)
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  25. William Hasker (2010). Persons and the Unity of Consciousness. In Robert C. Koons & George Bealer (eds.), The Waning of Materialism: New Essays. Oxford University Press
     
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  26. William Hasker (2010). Theism and Evolutionary Biology. In Charles Taliaferro, Paul Draper & Philip L. Quinn (eds.), A Companion to the Philosophy of Religion. Wiley-Blackwell
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  27. William Hasker (2010). Which God? What Power? A Response to Andrew H. Gleeson. Sophia 49 (3):433-445.
    Andrew H. Gleeson has written an essay commenting on an exchange between Dewi Z. Phillips and me, arguing that I was mistaken to dismiss Phillips’ criticism of the standard definition of omnipotence as unsuccessful. Furthermore, he charges Swinburne, me, and analytic theists in general, with an excessive anthropomorphism that obliterates the distinction between Creator and creature. In response, I contend that all of Gleeson’s criticisms are unsound.
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  28. 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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  29. William Hasker (2009). Beauty and Metaphysics. European Journal for Philosophy of Religion 1 (1):65 - 76.
    It is shown through examples ranging from Parmenides and Plato to Whitehead and Wittgenstein that beauty is central among the values that have made metaphysical theories appealing and credible. A common attitude would be that the aesthetic properties of metaphysical theories may be important for effective presentation but are irrelevant to the cognitive value of the theories. This however is question-begging, since it assumes without argument that ultimate reality is indifferent to ’value considerations’ such as beauty. If on the contrary (...)
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  30. William Hasker (2009). Does God Change? In Steven M. Cahn (ed.), Exploring Philosophy of Religion: An Introductory Anthology. Oxford University Press
     
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  31. William Hasker (2009). Hasker on the Banks of the Styx: A Reply to Glenn Andrew Peoples. Philosophia Christi 11 (1):194-200.
     
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  32. 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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  33. 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.
  34. 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.
  35. William Hasker (2009). No Title Available: Book Reviews. [REVIEW] Religious Studies 45 (4):499-504.
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  36. William Hasker (2008). On Behalf of the Pagans and the Idolaters. Faith and Philosophy 25 (2):197-204.
    In this comment I express my puzzlement about Burrell’s employment of “the distinction,” and request further clarification. I also discuss at some length his views concerning free will. I explain the libertarian view as I understand it and point out why his criticisms of it do not succeed. I sketch out his own view of created freedom, and raise certain questions concerning that view.
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  37. 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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  38. Michael Peterson, William Hasker, Bruce Reichenbach & David Basinger (2008). Reason and Religious Belief: An Introduction to the Philosophy of Religion. OUP USA.
    What is the status of belief in God? Must a rational case be made or can such belief be properly basic? Is it possible to reconcile the concept of a good God with evil and suffering? In light of great differences among religions, can only one religion be true? The most comprehensive work of its kind, Reason and Religious Belief, now in its fourth edition, explores these and other perennial questions in the philosophy of religion. Drawing from the best in (...)
     
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  39. 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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  40. William Hasker (2007). From the Editor. Faith and Philosophy 24 (2):119-119.
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  41. William Hasker (2007). Review of Peter Van Inwagen, The Problem of Evil. [REVIEW] Notre Dame Philosophical Reviews 2007 (3).
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  42. Pamela Sue Anderson, Hent DeVries, David Ray Griffin, William Hasker, Fergus Kerr, John Macquarrie, Adrian Peperzak, Philip L. Quinn, William J. Wainwright & Keith Ward (2005). Part One: Articles. International Journal for Philosophy of Religion 58:207-214.
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  43. John B. Cobb, Joseph Grange, William Hasker, Dirck Vorenkamp, Gu Linyu, James Behuniak, Yih-Hsien Yu, John Berthrong & Catherine Keller (2005). Process Thought and Chinese Philosophy. Journal of Chinese Philosophy 32 (2):159-296.
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  44. William Hasker (2005). Analytic Philosophy of Religion. In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press 421--46.
     
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  45. 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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  46. 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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  47. 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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  48. 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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  49. William Hasker (2004). The Perils of Paul: A Response to William Lane Craig. Philosophia Christi 6 (2):265-272.
     
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  50. 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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