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  1.  300 DLs
    William P. Alston (1976). Two Types of Foundationalism. Journal of Philosophy 73 (7):165-185.
  2.  294 DLs
    William P. Alston (1988). The Deontological Conception of Epistemic Justification. Philosophical Perspectives 2:257-299.
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  3.  279 DLs
    William P. Alston (2005). Perception and Representation. Philosophy and Phenomenological Research 70 (2):253-289.
    I oppose the popular view that the phenomenal character of perceptual experience consists in the subject's representing the (putative) perceived object as being so-and-so. The account of perceptual experience I favor instead is a version of the "Theory of Appearing" that takes it to be a matter of the perceived object's appearing to one as so-and-so, where this does not mean that the subject takes or believes it to be so-and-so. This plays no part in my criticisms of Representationalism. I (...)
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  4.  270 DLs
    William P. Alston (1988). An Internalist Externalism. Synthese 74 (3):265 - 283.
  5.  269 DLs
    William P. Alston (1958). Ontological Commitments. Philosophical Studies 9 (1-2):8 - 17.
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  6.  267 DLs
    William P. Alston (1982). Religious Experience and Religious Belief. Noûs 16 (1):3-12.
    Can beliefs to the effect that god is manifesting himself in a certain way to the believer ("m-beliefs") be justified by its seeming to the believer that he experiences god doing that? the issue is discussed in the context of several concepts of justification. on a "normative" concept of justification the answer will depend on what one's intellectual obligations are vis-a-vis practices of belief formation. on a rigorous view of such obligations one is justified in forming a m-belief on the (...)
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  7.  256 DLs
    William P. Alston (1986). Epistemic Circularity. Philosophy and Phenomenological Research 47 (1):1-30.
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  8.  255 DLs
    William P. Alston (2002). Sellars and the "Myth of the Given". Philosophy and Phenomenological Research 65 (1):69-86.
    Sellars is well known for his critique of the “myth of the given” in his “Empiricism and the Philosophy of Mind”. That text does not make it unambiguous just how he understands the “myth”. Here I take it that whatever else may be involved, his critique is incompatible with the view that there is a nonconceptual mode of “presentation” or “givenness” of particulars that is the heart of sense perception and what is most distinctive of perception as a type of (...)
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  9.  246 DLs
    William P. Alston (1976). Has Foundationalism Been Refuted? Philosophical Studies 29 (5):295.
    It is no part of my purpose in this paper to advocate Minimal Foundationalism. In fact I believe there to be strong objections to any form of foundationalism, and I feel that some kind of coherence or contextualist theory will provide a more adequate general orientation in epistemology. Will and Lehrer are to be commended for providing, in their different ways, important insights into some possible ways of developing a nonfoundationalist epistemology. Nevertheless if foundationalism is to be successfully disposed of (...)
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  10.  231 DLs
    William P. Alston (1983). What's Wrong with Immediate Knowledge? Synthese 55 (April):73-96.
    Immediate knowledge is here construed as true belief that does not owe its status as knowledge to support by other knowledge (or justified belief) of the same subject. The bulk of the paper is devoted to a criticism of attempts to show the impossibility of immediate knowledge. I concentrate on attempts by Wilfrid Sellars and Laurence Bonjour to show that putative immediate knowledge really depends on higher-level knowledge or justified belief about the status of the beliefs involved in the putative (...)
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  11.  229 DLs
    William P. Alston (1991). The Inductive Argument From Evil and the Human Cognitive Condition. Philosophical Perspectives 5:29-67.
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  12.  175 DLs
    William P. Alston (1998). Perception and Conception. In Pragmatism, Reason, and Norms: A Realistic Assessment. New York: Fordham University Press
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  13.  164 DLs
    William P. Alston (1986). Internalism and Externalism in Epistemology. Philosophical Topics 14 (1):179-221.
    Internalism restricts justifiers to what is "within" the subject. two main forms of internalism are (1) perspectival internalism (pi), which restricts justifiers to what the subject knows or justifiably believes, and (2) access internalism (ai), which restricts justifiers to what is directly accessible to the subject. the two forms are analyzed and interrelated, and the grounds for each are examined. it is concluded that although pi is both unacceptable and without adequate support, a modest form of ai might be defended.
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  14.  156 DLs
    William P. Alston (1991). Perceiving God: The Epistemology of Religious Experience. Cornell University Press.
    Introduction i. Character of the Book The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of God, ...
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  15.  154 DLs
    William P. Alston (1986). Perceiving God. Journal of Philosophy 83 (11):655-665.
  16.  152 DLs
    William P. Alston (1985). Divine Foreknowledge and Alternative Conceptions of Human Freedom. International Journal for Philosophy of Religion 18 (1-2):19-32.
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  17.  142 DLs
    William P. Alston (1992). The Autonomy of Religious Experience. International Journal for Philosophy of Religion 31 (2/3):67 - 87.
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  18.  135 DLs
    William P. Alston (1985). Concepts of Epistemic Justification. The Monist 68 (1):57-89.
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  19.  133 DLs
    William P. Alston (1995). How to Think About Reliability. Philosophical Topics 23 (1):1-29.
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  20.  123 DLs
    William P. Alston (1963). Meaning and Use. Philosophical Quarterly 13 (51):107-124.
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  21.  119 DLs
    William P. Alston (1980). Level-Confusions in Epistemology. Midwest Studies in Philosophy 5 (1):135-150.
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  22.  119 DLs
    William P. Alston (1999). Back to the Theory of Appearing. Philosophical Perspectives 13 (s13):181--203.
  23.  116 DLs
    William P. Alston (1993). Epistemic Desiderata. Philosophy and Phenomenological Research 53 (3):527-551.
  24.  108 DLs
    William P. Alston (1993). The Reliability of Sense Perception. Cornell University Press.
    Chapter INTRODUCTION i. The Problem Why suppose that sense perception is, by and large, an accurate source of information about the physical environment? ...
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  25.  107 DLs
    William P. Alston (1995). Realism and the Christian Faith. International Journal for Philosophy of Religion 38 (1/3):37 - 60.
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  26.  99 DLs
    William P. Alston (1980). Some Remarks on Chisholm's Epistemology. Noûs 14 (4):565-586.
  27.  99 DLs
    William P. Alston (1996). A Realist Conception of Truth. Cornell University Press.
    William P. Alston formulates and defends a realist conception of truth, which he calls alethic realism (from "aletheia", Greek for "truth").
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  28.  97 DLs
    William P. Alston & Jonathan Bennett (1988). Locke on People and Substances. Philosophical Review 97 (1):25-46.
  29.  86 DLs
    William P. Alston & Alvin Plantinga (1990). Scotland Research Fellowships for the Academic Session 1991-92 Applications Are Invited for These Research Fellowships for the Academic Session 1991-92 The Fellowships Are Intended Primarily, Though Not Exclusively, for Philosophers and Political Theorists on Study Leave From Their Own Universities or Colleges. [REVIEW] Mind 99:396.
  30.  85 DLs
    William P. Alston (1971). Varieties of Priveleged Access. American Philosophical Quarterly 8 (July):223-41.
    This paper distinguishes and interrelates a number of respects in which persons have been thought to be in a specially favorable epistemic position vis-A-Vis their own mental states. The most important distinction is a six-Fold one between infallibility, Omniscience, Indubitability, Incorrigibility, Truth-Sufficiency, And self-Warrant. Each of these varieties can then be sub-Divided as the kind of modality, If any, Involved. It is also argued that discussions of self-Knowledge have been hampered by a failure to recognize these distinctions.
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  31.  77 DLs
    William P. Alston & Jonathan Bennett (1984). Identity and Cardinality: Geach and Frege. Philosophical Review 93 (4):553-567.
    P. T. Geach, notoriously, holds the Relative Identity Thesis, according to which a meaningful judgment of identity is always, implicitly or explicitly, relative to some general term. ‘The same’ is a fragmentary expression, and has no significance unless we say or mean ‘the same X’, where ‘X’ represents a general term (what Frege calls a Begriffswort or Begriffsausdruck). (P. T. Geach, Mental Acts (London: Routledge and Kegan Paul, 1957), p. 69. I maintain that it makes no sense to judge whether (...)
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  32.  71 DLs
    William P. Alston (1960). The Ontological Argument Revisited. Philosophical Review 69 (4):452-474.
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  33.  69 DLs
    William P. Alston (2001). Doing Epistemology Without Justification. Philosophical Topics 29 (1/2):1-18.
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  34.  64 DLs
    William P. Alston (1971). The Place of the Explanation of Particular Facts in Science. Philosophy of Science 38 (1):13-34.
    On the critical side it is argued that, contrary to a widespread view, the explanation of particular facts does not play a central role in pure science and hence that philosophers of science are misguided in supposing that the understanding of such explanations is one of the central tasks of the philosophy of science. It is suggested that the view being attacked may stem in part from an impression that the establishing of a general law is tantamount to the explanation (...)
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  35.  64 DLs
    William P. Alston & Marcus B. Hester (eds.) (1992). Faith, Reason, and Skepticism: Essays. Temple University Press.
    INTRODUCTION William Alston opens this dialogue on faith, reason, and skepticism by arguing that if the belief-forming processes of a typical Christian are ...
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  36.  62 DLs
    William P. Alston (1988). Referring to God. International Journal for Philosophy of Religion 24 (3):113 - 128.
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  37.  59 DLs
    William P. Alston (1988). Religious Diversity and Perceptual Knowledge of God. Faith and Philosophy 5 (4):433-448.
  38.  56 DLs
    William P. Alston (1990). Externalist Theories of Perception. Philosophy and Phenomenological Research 50:73-97.
    The title refers to theories that require a certain sort of relation between X and an experience of S in order that S perceive X. The relation might be causal, counterfactual, doxastic, or otherwise. It is argued against such theories that there are possible cases in which X stands in the required relation to an experience of S and S does not perceive X and cases in which X is perceived though it does not stand in the required relation.
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  39.  56 DLs
    William P. Alston (1951). Whitehead's Denial of Simple Location. Journal of Philosophy 48 (23):713-721.
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  40.  53 DLs
    William P. Alston (1985). Thomas Reid on Epistemic Principles. History of Philosophy Quarterly 2 (4):435 - 452.
  41.  52 DLs
    William P. Alston (1997). Swinburne and Christian Theology. [REVIEW] International Journal for Philosophy of Religion 41 (1):35-57.
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  42.  51 DLs
    William P. Alston (1956). Ineffability. Philosophical Review 65 (4):506-522.
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  43.  49 DLs
    William P. Alston (1986). Does God Have Beliefs? Religious Studies 22 (3/4):287 - 306.
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  44.  49 DLs
    William P. Alston & Thomas W. Smythe (1994). Swinburne's Argument for Dualism. Faith and Philosophy 11 (1):127-33.
  45.  45 DLs
    William P. Alston (1989). Reply to Daniels. Philosophy and Phenomenological Research 49 (3):501-506.
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  46.  44 DLs
    William P. Alston (1995). Theism as Theory and the Problem of Evil. Topoi 14 (2):135-148.
    Theism is a metaphysical theory. But the typical adherent of a theistic religion does not hold theism as a theory, even though she is committed to various propositions that could enter into such a theory. Attention is given to the kind of theory theism is, when it is a theory. As far as religion is concerned, the main importance of the question as to whether theism is a theory concerns the issue as to whether the success of theism as a (...)
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  47.  42 DLs
    William P. Alston (1999). What Is Distinctive About the Epistemology of Religious Belief? The Proceedings of the Twentieth World Congress of Philosophy 1999:91-102.
    In what follows, I discuss the extent to which the epistemology of religious belief differs from the epistemology of other areas of our belief, as well as the extent to which it is similar. There will be important similarities: for example, the standards for the application of terms of epistemic assessment like ‘justified’, ‘warranted’,and ‘rational’. But in this essay, I concentrate on delineating some important differences between religious and non-religious epistemology.
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  48.  42 DLs
    William P. Alston (1989). Goldman on Epistemic Justification. Philosophia 19 (2-3):115-131.
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  49.  41 DLs
    William P. Alston (1996). The Epistemology of Religious Experience. Philosophy and Phenomenological Research 56 (1):235-238.
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  50.  41 DLs
    William P. Alston (1979). Yes, Virginia, There Is a Real World. Proceedings and Addresses of the American Philosophical Association 52 (6):779 - 808.
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