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William L. Rowe [80]William Leonard Rowe [1]
  1. William L. Rowe (1979). The Problem of Evil and Some Varieties of Atheism. American Philosophical Quarterly 16 (4):335 - 341.
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  2. William L. Rowe (1970). Two Criticisms of the Cosmological Argument. The Monist 54 (3):441-459.
  3. William L. Rowe (1971). The Cosmological Argument. Noûs 5 (1):49-61.
  4. William L. Rowe (1962). The Fallacy of Composition. Mind 71 (281):87-92.
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  5. William L. Rowe (2001). Philosophy of Religion: An Introduction. Wadsworth/Thomson Learning.
    The book falls into four segments. In the first (Chapter 1), the particular conception of deity that has been predominant in western civilization—the theistic idea of God—is explicated and distinguished from several other notions of the divine. The second segment considers the major reasons that have been advanced in support of the belief that the theistic God exists. In chapters 2 through 4 the three major arguments for the existence of God are discussed, arguments which appeal to facts supposedly available (...)
     
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  6. William L. Rowe (2006). Friendly Atheism, Skeptical Theism, and the Problem of Evil. International Journal for Philosophy of Religion 59 (2):79 - 92.
  7. William L. Rowe (2009). Alvin Plantinga on the Ontological Argument. International Journal for Philosophy of Religion 65 (2):87 - 92.
    By taking ‘existence in reality’ to be a great-making property and ‘God’ to be the greatest possible being, Plantinga skillfully presents Anselm’s ontological argument. However, since he proves God’s existence by virtue of a premise, “God (a maximally great being) is a possible being”, that is true only if God actually exists; his argument begs the question of the existence of God.
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  8. William L. Rowe (1998). Reply to Plantinga. Noûs 32 (4):545-552.
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  9. William L. Rowe (1973). Plantinga on Possible Worlds and Evil. Journal of Philosophy 70 (17):554-555.
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  10.  36
    William L. Rowe (1996). The Evidential Argument From Evil: A Second Look. In Daniel Howard-Snyder (ed.), The Evidential Argument From Evil. Indiana University Press 262--85.
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  11. William L. Rowe (2006). Free Will, Moral Responsibility, and the Problem of OOMPH. Journal of Ethics 10 (3):295-313.
    Thomas Reid developed an important theory of freedom and moral responsibility resting on the concept of agent-causation, by which he meant the power of a rational agent to cause or not cause a volition resulting in an action. He held that this power is limited in that occasions occur when one's emotions or other forces may preclude its exercise. John Martin Fischer has raised an objection – the not enough ‘Oomph’ objection – against any incompatibilist account of freedom and moral (...)
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  12.  30
    William L. Rowe (1991). Thomas Reid on Freedom and Morality. Cornell University Press.
    Background: Locke's Conception of Freedom For how can we think any one freer than to have the power to do what we will. — John Locke n his chapter on power ...
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  13.  51
    William L. Rowe (1991). Ruminations About Evil. Philosophical Perspectives 5:69-88.
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  14.  89
    William L. Rowe (1999). Religious Pluralism. Religious Studies 35 (2):139-150.
    According to religious pluralism, the profound differences among the chief objects of adoration in the great religious traditions are largely due to the different ways in which a single transcendent reality is experienced and conceived in human life. The most prominent developer and defender of religious pluralism in the twentieth century is John Hick. Hick uses the expression ‘the Real’ to designate the transcendent reality ‘authentically experienced’ as the different gods and impersonal absolutes worshipped in the major religious traditions. A (...)
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  15. William L. Rowe (1982). Religious Experience and the Principle of Credulity. International Journal for Philosophy of Religion 13 (2):85-92.
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  16.  16
    William L. Rowe (1969). Evil and the God of Love. [REVIEW] Journal of Philosophy 66 (9):271-276.
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  17. William L. Rowe (1976). The Ontological Argument and Question-Begging. International Journal for Philosophy of Religion 7 (4):425 - 432.
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  18.  80
    William L. Rowe (1964). Augustine on Foreknowledge and Free Will. Review of Metaphysics 18 (2):356 - 363.
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  19.  81
    William L. Rowe (1983). Self-Existence and the Cosmological Argument. Analysis 43 (1):61 - 62.
    This paper concerns the question of whether the principle of sufficient reason (every positive fact has an explanation) entails a crucial premise in the cosmological argument. The premise is: not every being can be a dependent being. (a dependent being is a being whose existence is accounted for by the causal activity of other things). It has been objected that in addition to psr we need the claim that a self-Existent being is possible. I discuss this objection and argue that (...)
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  20.  69
    William L. Rowe (1984). Evil and the Theistic Hypothesis: A Response to Wykstra. [REVIEW] International Journal for Philosophy of Religion 16 (2):95 - 100.
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  21.  35
    William L. Rowe (1994). The Problem of No Best World. Faith and Philosophy 11 (2):269-271.
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  22.  23
    William L. Rowe (1988). Response to Dicker. Faith and Philosophy 5 (2):203-205.
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  23.  51
    William L. Rowe (2008). Peter Van Inwagen on the Problem of Evil. Faith and Philosophy 25 (4):425-431.
    In his book The Problem of Evil, Van Inwagen aims to establish that the problem of evil is a failure. My article considers his response to the evidential problem of evil. His response relies on a fundamental assumption: “Every possible world God could have actualized contains patterns of suffering morally equivalent to those of the actual world, or else is massively irregular.” While it may not be unreasonable to suggest that it is logically possible that an omnipotent, omniscient being is (...)
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  24.  72
    William L. Rowe (2010). Response To: Divine Responsibility Without Divine Freedom. [REVIEW] International Journal for Philosophy of Religion 67 (1):37 - 48.
    Michael Bergmann and Jan Cover summarize the essence of their paper as follows: "We argue that divine responsibility is sufficient for divine thankworthiness and consistent with the absence of divine freedom. We do this while insisting on the view that both freedom and responsibility are incompatible with causal determinism." In this response I argue that while it makes sense for believers to be thankful that God exists, it makes no sense for them to thank him for doing the best act (...)
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  25.  64
    William L. Rowe (1998). In Defense of 'the Free Will Defense' Response to Daniel Howard-Snyder and John O'Leary-Hawthorne. International Journal for Philosophy of Religion 44 (2):115 - 120.
  26.  50
    William L. Rowe (1987). Two Concepts of Freedom. Proceedings and Addresses of the American Philosophical Association 61 (September):43-64.
  27.  27
    William L. Rowe (1968). The Cosmological Argument and the Principle of Sufficient Reason. Man and World 1 (2):278-292.
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  28.  42
    Rod Bertolet & William L. Rowe (1979). The Fatalism of 'Diodorus Cronus'. Analysis 39 (3):137 - 138.
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  29. William L. Rowe (ed.) (2001). God and the Problem of Evil. Blackwell.
    The study of these essays and replies will provide students with a thorough understanding of the central issues involved in the problem of evil.
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  30.  62
    William L. Rowe (1980). On Divine Foreknowledge and Human Freedom: A Reply. [REVIEW] Philosophical Studies 37 (4):429 - 430.
  31. William L. Rowe (2009). Theproblemofe VI Land so Me Varieties of Atheism. In Kevin Timpe (ed.), Arguing About Religion. Routledge 246.
  32.  21
    William L. Rowe (1966). Tillich's Theory of Signs and Symbols. The Monist 50 (4):593-610.
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  33.  42
    Kurt Baier, J. J. C. Smart, Alvin Plantinga, William L. Rowe & P. C. Gibbons (1962). Discussion. Australasian Journal of Philosophy 40 (1):57 – 82.
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  34.  37
    William L. Rowe (1991). Responsibility, Agent-Causation, and Freedom: An Eighteenth-Century View. Ethics 101 (2):237-257.
  35.  41
    William L. Rowe (2008). Review of Alvin Plantinga, Michael Tooley, Knowledge of God. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
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  36.  24
    William L. Rowe (1987). Reid's Conception of Human Freedom. The Monist 70 (4):430-441.
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  37.  37
    William L. Rowe (1982). Two Criticisms of the Agency Theory. Philosophical Studies 42 (3):363 - 378.
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  38.  24
    William L. Rowe (2010). God, the Best, and Evil. Faith and Philosophy 27 (2):219-223.
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  39.  35
    William L. Rowe (1987). Causality and Free Will in the Controversy Between Collins and Clarke. Journal of the History of Philosophy 25 (1):51-67.
  40.  10
    William L. Rowe (1989). Causing and Being Responsible for What Is Inevitable. American Philosophical Quarterly 26 (2):153 - 159.
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  41.  30
    William L. Rowe (1969). God and Other Minds. Noûs 3 (3):259-284.
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  42.  10
    William L. Rowe (2007). Replies. Philosophical Books 48 (3):217-220.
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  43.  23
    William L. Rowe (1976). Comments on Professor Davis' “Does the Ontological Argument Beg the Question?”. International Journal for Philosophy of Religion 7 (4):443 - 447.
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  44.  27
    William L. Rowe (1971). Neurophysiological Laws and Purposive Principles. Philosophical Review 80 (October):502-508.
  45.  2
    William L. Rowe (1984). Rationalistic Theology and Some Principles of Explanation. Faith and Philosophy 1 (4):357-369.
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  46.  15
    William L. Rowe (1980). Fatalism and Truth. Southern Journal of Philosophy 18 (2):213-219.
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  47. William L. Rowe (1973). Philosophy of Religion. New York,Harcourt Brace Jovanovich.
    THE AIM OF THE VOLUME IS TO INTRODUCE STUDENTS TO THE PHILOSOPHY OF RELIGION BY ACQUAINTING THEM WITH THE WRITINGS OF SOME OF THE THINKERS WHO HAVE MADE SUBSTANTIAL CONTRIBUTIONS IN THIS AREA. THIS NEW EDITION EXPANDS THE RANGE OF TOPICS BY INCLUDING AN ENTIRELY NEW CHAPTER ON DEATH AND IMMORTALITY AND A NEW SUBSECTION ON THE MORAL ARGUMENT. THERE IS ALSO SOME NEW MATERIAL ON WITTGENSTEIN AND FIDEISM, RELIGIOUS PLURALISM, AND FAITH AND THE NEED FOR EVIDENCE. ALMOST EVERY CHAPTER (...)
     
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  48.  17
    William L. Rowe (1999). Problem of Divine Sovereignty and Human Freedom. Faith and Philosophy 16 (1):98-101.
    According to the Westminster Confession, “God from all eternity did ... freely and unchangeably ordain whatsoever comes to pass. Yet ... thereby neither is God the author of sin or is violence offered to the will of the creatures.” It is hard to see how these two points can be consistently maintained. Hugh McCann, however, argues that by placing God’s decisions outside of time, both propositions are perfectly consistent. I agree with McCann that God’s determining decisions do not make him (...)
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  49.  27
    William L. Rowe (1995). Religion Within the Bounds of Naturalism: Dewey and Wieman. [REVIEW] International Journal for Philosophy of Religion 38 (1/3):17 - 36.
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  50.  16
    William L. Rowe (1984). The Miracle of Theism. International Philosophical Quarterly 24 (4):439-442.
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