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  1. William E. Mann (ed.) (2014). Augustine's Confessions: Philosophy in Autobiography. OUP Oxford.
    Eight new essays examine key philosophical issues raised by Augustine in his Confessions--a masterpiece of world literature. They explore a range of topics including what constitutes the happy or blessed life, the role of philosophical perplexity in the search for truth, and the problems that arise in the attempt to understand minds.
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  2. William E. Mann (2012). Locating the Lost Island. Review of Metaphysics 66 (2):295-316.
  3. William E. Mann (2010). Critical Notice. Philosophy and Phenomenological Research 80 (2):491-493.
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  4. William E. Mann (2010). Evidence and Faith. Philosophy and Phenomenological Research 80 (2):491-493.
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  5. William E. Mann (2009). The Guilty Mind. European Journal for Philosophy of Religion 1 (1):41 - 63.
    The doctrine of mens rea can be expressed in this way: MRP: If A is culpable for performing phi, then A performs phi intentionally in circumstances in which it is impermissible to perform phi. The Sermon on the Mount suggests the following principle: SMP: If A intends to perform phi in circumstances in which it would be impermissible for A to perform phi, then A’s intending to perform phi makes A as culpable as A would be were A to perform (...)
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  6. William E. Mann (2009). The Metaphysics of Divine Love. In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge
     
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  7. William E. Mann (2008). The Epistemology of Religious Experience. In Paul Copan & Chad V. Meister (eds.), Philosophy of Religion: Classic and Contemporary Issues. Blackwell Pub.
     
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  8. William E. Mann (ed.) (2006). Augustine's Confessions. Rowman & Littlefield Publishers.
    Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.
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  9. William E. Mann (2006). Pride and Preference. Faith and Philosophy 23 (2):156-168.
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  10. William Mann (ed.) (2004). The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
  11. William E. Mann (2004). Anselm on the Trinity. In The Cambridge Companion to Anselm. Cambridge Univ Pr
    Anselm examines and defends the doctrine of the Trinity in three works, the ’Monologion’, ’On the Incarnation of the Word’, and ’On the Procession of the Holy Spirit’. Using the ’Monologion’ as a base, this essay connects Anselm’s doctrine of God’s metaphysical simplicity to his Trinitarian views. Anselm is concerned to avoid the heresies of Arianism, tritheism, and modalism. Because he regards the doctrine as transcending the powers of human reason and thus incapable of being proved, his argumentation proceeds by (...)
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  12. William E. Mann (2004). Theism and the Foundations of Ethics. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub.
     
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  13. William E. Mann (2004). The Cambridge Companion to Anselm. Cambridge Univ Pr.
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  14. William E. Mann (2003). Duns Scotus on Natural and Supernatural Knowledge of God. In Thomas Williams (ed.), The Cambridge Companion to Duns Scotus. Cambridge University Press 238--262.
     
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  15. William E. Mann (2003). To Catch a Heretic: Augustine on Lying. Faith and Philosophy 20 (4):479-495.
    Augustine devoted two treatises to the topic of lying, De Mendacio and Contra Mendacium ad Consentium. The treatises raise interesting questions about whatlying is while defending the thesis that all lies are sinful. The first part of this essay offers an interpretation of Augustine’s attempts at definition. The second part exanlines his argunlents for the sinfulness of lying used to trap heretics and for the more general thesis that all lying is sinful.
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  16. William E. Mann (2003). To Catch a Heretic. Faith and Philosophy 20 (4):479-495.
    Augustine devoted two treatises to the topic of lying, De Mendacio and Contra Mendacium ad Consentium. The treatises raise interesting questions about whatlying is while defending the thesis that all lies are sinful. The first part of this essay offers an interpretation of Augustine’s attempts at definition. The second part exanlines his argunlents for the sinfulness of lying used to trap heretics and for the more general thesis that all lying is sinful.
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  17. William E. Mann (1999). Believing Where We Cannot Prove. The Proceedings of the Twentieth World Congress of Philosophy 1999:59-68.
    In the Prologue to his Commentary on the Sentences of Peter Lombard, John Duns Scotus considered five arguments for the claim that humans, equipped only with their native intellectual capacities, would be incapable of discovering the truths most important for their salvation. Scotus endorsed three of the arguments,regarding them as ‘more probable’ than the other two. I shall not attempt detailed analyses of the arguments. Rather, my purpose is to embed the arguments in a more general picture of the epistemology (...)
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  18. William E. Mann (1999). The Metaphysics of Theism: Aquinas’s Natural Theology in Summa Contra Gentiles I. [REVIEW] Philosophical Review 108 (1):139-142.
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  19. William E. Mann (1999). The Metaphysics of Theism. Philosophical Review 108 (1):139-142.
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  20. William E. Mann (1998). Piety: Lending a Hand to Euthyphro. Philosophy and Phenomenological Research 58 (1):123-142.
    Many philosophers take the point of Plato's Euthyphro to be an indictment of attempts to ground morality in religion, specifically in the attitudes of a deity or deities. It has been argued cogently in recent essays that Plato's case is far from conclusive. This essay suggests instead that the Euthyphro can be read more narrowly as raising critical questions about a specific religious virtue, Piety. Then it presents the ingredients of a reply to those questions. The reply proceeds by suggesting (...)
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  21. William E. Mann (1998). Perplexity and Mystery. Metaphilosophy 29 (3):209-222.
    In this paper I comment on Gareth B. Matthews's “The Socratic Augustine” and Peter King's “Augustine on the Impossibility of Teaching.” Matthews's paper adduces several instances of Augustine's apparent willingness to accept Socratic perplexity in some philosophical matters. Matthews suggests that these cases are compatible with Augustine's dogmatism because Augustine presupposes that the phenomena in question, although perplexing, are actual. I suggest instead that Augustine can be viewed as taking a neutral stance toward many of his examples, because they arise (...)
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  22. William E. Mann (1997). Minutes of the 1996 Eastern Division Business Meeting. Proceedings and Addresses of the American Philosophical Association 71 (1):112-118.
     
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  23. William E. Mann (1997). Necessity. In Philip L. Quinn & Charles Taliaferro (eds.), A Companion to the Philosophy of Religion. Blackwell 264-270.
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  24. William E. Mann (1995). Eastern Division Meeting Letter of Invitation. Proceedings and Addresses of the American Philosophical Association 69 (1):3 - 15.
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  25. William E. Mann (1993). Time and Eternity. Philosophy and Phenomenological Research 53 (4):954-958.
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  26. William E. Mann (1992). Duns Scotus, Demonstration, and Doctrine. Faith and Philosophy 9 (4):436-462.
  27. William E. Mann (1991). Jephthah's Plight: Moral Dilemmas and Theism. Philosophical Perspectives 5:617-647.
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  28. William E. Mann (1991). The Best of All Possible Worlds. In Scott MacDonald (ed.), Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press 250--77.
     
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  29. William E. Mann (1990). Augustine. Philosophical Books 31 (1):15-18.
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  30. William E. Mann (1989). Modality, Morality, and God. Noûs 23 (1):83-99.
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  31. William C. Mann (1988). Dialogue Games: Conventions of Human Interaction. [REVIEW] Argumentation 2 (4):511-532.
    Natural dialogue does not proceed haphazardly; it has an easily recognized “episodic” structure and coherence which conform to a well developed set of conventions. This paper represents these conventions formally in terms related to speech act theory and to a theory of action.The major formal unit, the dialogue game, specifies aspects of the communication of both participants in a dialogue. We define the formal notion of dialogue games, and describe some of the important games of English. Dialogue games are conventions (...)
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  32. Robert W. Hall & William E. Mann (1987). George Dykhuizen 1899-1987. Proceedings and Addresses of the American Philosophical Association 61 (1):167 - 168.
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  33. William E. Mann (1987). Immutability and Predication: What Aristotle Taught Philo and Augustine. International Journal for Philosophy of Religion 22 (1/2):21 - 39.
  34. William E. Mann (1986). Simplicity and Properties: A Reply to Morris. Religious Studies 22 (3/4):343 - 353.
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  35. William E. Mann (1986). Simplicity and Properties: A Reply to Morris: WILLIAM E. MANN. Religious Studies 22 (3-4):343-353.
    The doctrine of divine simplicity, the doctrine that God has no physical or metaphysical complexity whatsoever, is not a doctrine designed to induce immediate philosophical acquiescence. There are severe questions about its coherence. And even if those questions can be answered satisfactorily in favour of the doctrine, there remains the question why anyone should accept it. Thomas V. Morris raises both sorts of questions about a version of the doctrine which I have put forward. In the following pages I shall (...)
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  36. William E. Mann (1985). Epistemology Supernaturalized. Faith and Philosophy 2 (4):436-456.
    If God is omniscient then he knows contingent facts. If he exists a se, then his knowledge of facts must not depend on them. How then does he know them? I take seriously Aquinas’ view that God’s knowledge is the cause of things. I argue that “things” includes both entities and situations, that God’s knowledge of them is his knowledge of his unimpedable will, and that the view does not threaten human freedom. God’s knowledge is thus like my knowledge of (...)
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  37. William E. Mann (1985). Keeping Epistemology Supernaturalized. Faith and Philosophy 2 (4):464-468.
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  38. William E. Mann (1985). The Existence and Nature of God. Faith and Philosophy 2 (2):195-204.
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  39. William M. Mann (1984). Toward The Soul. International Studies in Philosophy 16 (1):79-80.
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  40. William E. Mann (1983). Straight and Circular. International Studies in Philosophy 15 (3):74-76.
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  41. William E. Mann (1983). Simplicity and Immutability in God. International Philosophical Quarterly 23 (3):267-276.
  42. William E. Mann (1983). Dreams of Immorality. Philosophy 58 (225):378 - 385.
    Are we responsible for our misdeeds in dreams? The obvious answer would seem to be ‘No’. Dreams catch us with our defences down: just those critical and discriminative abilities which are distinctive of our waking lives as responsible moral agents seem out of play when we dream; el sueño de la razón produce monstruos . Moreover, if we are responsible for our dreamt misdeeds, then parity of reasoning demands that we be praised for dreaming noble dreams. But that is absurd. (...)
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  43. William E. Mann (1982). Alvin Plantinga's "Does God Have a Nature"? [REVIEW] Philosophy and Phenomenological Research 42 (4):625.
     
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  44. William E. Mann (1982). Divine Simplicity. Religious Studies 18 (4):451 - 471.
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  45. William E. Mann (1982). Divine Simplicity: WILLIAM E. MANN. Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless eternality, the (...)
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  46. William E. Mann (1980). Anaxagoras and the Homoiomere. Phronesis 25 (3):228-249.
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  47. William E. Mann (1979). The Third Man = the Man Who Never Was. American Philosophical Quarterly 16 (3):167 - 176.
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  48. William E. Mann (1978). The Theft of the Pears. Apeiron 12 (1):51 - 58.
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  49. William E. Mann (1977). Book Review. [REVIEW] International Journal for Philosophy of Religion 8 (2):148.
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  50. William E. Mann (1977). Ross on Omnipotence. International Journal for Philosophy of Religion 8 (2):142 - 147.
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