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  1. 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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  2.  92
    William Hasker (2001). 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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  3. 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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  4.  42
    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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  5. 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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  6.  62
    William Hasker (1992). The Necessity of Gratuitous Evil. Faith and Philosophy 9 (1):23-44.
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  7.  2
    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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  8. William Hasker (2001). The Foreknowledge Conundrum. International Journal for Philosophy of Religion 50 (1/3):97-114.
  9.  10
    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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  10.  53
    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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  11. William Hasker (2003). How Not to Be a Reductivist. Progress in Complexity, Information, and Design 2.
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  12.  14
    Clark Pinnock, Richard Rice, John Sanders, William Hasker & David Basinger (1994). The Openness of God: A Biblical Challenge to the Traditional Understanding of God. Downers Grove: Intervarsity Press.
    Written by five scholars whose expertise extends across the disciplines of biblical, historical, systematic, and philosophical theology, this is a careful and ...
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  13.  76
    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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  14.  17
    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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  15.  9
    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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  16.  78
    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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  17.  54
    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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  18. 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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  19.  7
    William Hasker (2015). Getting That Model T Back On the Road. Faith and Philosophy 32 (2):172-176.
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  20.  7
    William Hasker (forthcoming). Philosophical Arminianism: A Breakthrough in the Foreknowledge Controversy? Religious Studies:1-12.
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  21. 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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  22.  44
    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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  23.  57
    William Hasker (1986). A Refutation of Middle Knowledge. Noûs 20 (4):545-557.
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  24.  5
    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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  25.  31
    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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  26.  6
    William Hasker (2015). Death, Resurrection, and Transporter Beams: An Introduction to Five Christian Views on Life After Death, by Silas N. Langley. Faith and Philosophy 32 (2):238-240.
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  27. 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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  28.  17
    William Hasker (1997). Metaphilosophy and Free Will. [REVIEW] Review of Metaphysics 51 (1):146-146.
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  29.  39
    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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  30.  61
    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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  31.  71
    William Hasker (2001). Book Review. Faith and Understanding Paul Helm. [REVIEW] Mind 110 (438):478-481.
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  32.  44
    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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  33.  28
    William Hasker (1985). Foreknowledge and Necessity. Faith and Philosophy 2 (2):121-156.
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  34.  54
    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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  35.  10
    William Hasker (2011). Of Natural Evil. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. OUP Oxford 281.
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  36.  46
    William Hasker (1988). Hard Facts and Theological Fatalism. Noûs 22 (3):419-436.
  37.  38
    William Hasker (1993). Christian Philosophy. Faith and Philosophy 10 (1):107-112.
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  38.  8
    William Hasker (2011). Anti-Molinist Arguments. In Ken Perszyk (ed.), Molinism: The Contemporary Debate. OUP Oxford 73.
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  39.  21
    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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  40.  36
    William Hasker (1988). Suffering, Soul-Making, and Salvation. International Philosophical Quarterly 28 (1):3-19.
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  41.  16
    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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  42.  34
    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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  43. 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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  44.  21
    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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  45.  43
    William Hasker (1973). The Transcendental Refutation of Determinism. Southern Journal of Philosophy 11 (3):175-183.
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  46.  41
    William Hasker (1981). On Regretting the Evils of This World. Southern Journal of Philosophy 19 (4):425-437.
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  47.  31
    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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  48.  50
    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.
  49.  14
    William Hasker (1988). Reply to Basinger on Power Entailment. Faith and Philosophy 5 (1):87-90.
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  50.  22
    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.
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