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William L. Rowe [69]William Rowe [20]William V. Rowe [1]
  1. William Rowe (2011). Bill Griffiths, Collected Earlier Poems (1966-1980). Radical Philosophy 168:64.
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  2. William Rowe (2011). Divine Perfection and Freedom. In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press.
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  3. William Rowe (2010). Friendly Atheism Revisited. International Journal for Philosophy of Religion 68 (1):7-13.
    This paper endeavors to explain what friendly atheism is and why it is reasonable to seek to be friendly toward those whose views about God differ substantially from one’s own.
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  4. William L. Rowe (2010). Bruce Langtry: God, the Best, and Evil. Faith and Philosophy 27 (2):219.
     
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  5. William L. Rowe (2010). God, the Best, and Evil. Faith and Philosophy 27 (2):219-223.
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  6. 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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  7. William Rowe (2009). 6. Evil and Theodicy. Philosophical Topics 16 (2):119-132.
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  8. William L. Rowe (2009). Argument and the Principle of Sufficient Reason1. In William J. Wainwright (ed.), Philosophy of Religion. Routledge. 2--82.
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  9. 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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  10. William L. Rowe (2009). Paul Tillich. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press. 5--133.
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  11. William L. Rowe (2009). Theproblemofe VI Land so Me Varieties of Atheism. In Kevin Timpe (ed.), Arguing About Religion. Routledge. 246.
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  12. William Rowe, Divine Freedom. Stanford Encyclopedia of Philosophy.
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  13. 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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  14. William L. Rowe (2008). Review of Alvin Plantinga, Michael Tooley, Knowledge of God. [REVIEW] Notre Dame Philosophical Reviews 2008 (7).
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  15. William Rowe (2007). Does Panentheism Reduce to Pantheism? A Response to Craig. International Journal for Philosophy of Religion 61 (2):65 - 67.
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  16. William L. Rowe (2007). Replies. Philosophical Books 48 (3):217-220.
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  17. William L. Rowe (2007). Summary. Philosophical Books 48 (3):193-194.
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  18. William Rowe (2006). Response to Almeida. Philosophical Papers 35 (1):27-28.
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  19. William L. Rowe (2006). Friendly Atheism, Skeptical Theism, and the Problem of Evil. International Journal for Philosophy of Religion 59 (2):79 - 92.
  20. 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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  21. William Rowe (2005). Replies to Critics. Philo 8 (1):47-54.
    In this paper I respond to criticisms of the book Can God Be Free? set forth by Bruce Russell, William Wainwright, Klaas Kraay, and Michael Almeida.
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  22. William L. Rowe (2005). Response to Hasker. Religious Studies 41 (4):463-466.
    The issue between my view and Hasker's concerns a certain principle that he takes to be true, but I hold to be false. The principle in question asserts that failing to do better than one did is a defect only if doing the best one can is possible for one to do. I claim that this principle is false because if an all-knowing, all-powerful being were confronted with an unending series of increasingly better creatable worlds and deliberately chose to create (...)
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  23. William Rowe (2004). Evil is Evidence Against Theistic Belief. In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell Pub..
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  24. William L. Rowe (2004). Cosmological Arguments. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub..
     
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  25. William L. Rowe (2004). 9 Thomas Reid's Theory of Freedom and Responsibility. In Terence Cuneo Rene van Woudenberg (ed.), The Cambridge Companion to Thomas Reid. Cambridge University Press. 222.
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  26. William Rowe (2003). Responsibility and Agent-Causation. In David Widerker & Michael McKenna (eds.), Moral Responsibility and Alternative Possibilities: Essays on the Importance of Alternative Possibilities. Ashgate. 235.
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  27. William L. Rowe (2003). Alternate Possibilities and Reid's Theory of Agent-Causation. In David Widerker & Michael McKenna (eds.), Moral Responsibility and Alternative Possibilities: Essays on the Importance of Alternative Possibilities. Ashgate. 219.
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  28. William Rowe (2002). Can God Be Free? Faith and Philosophy 19 (4):405-424.
    Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as praiseworthy for being perfectly good? Allowing that he has perfect knowledge and perfect goodness, if there is a best world for God to create he would have no choice other than to create it. But if God could not do otherwise than create the best world, he created the world of necessity, not freely, (...)
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  29. Daniel Howard-Snyder, Michael Bergmann & William Rowe (2001). An Exchange on the Problem of Evil. In William L. Rowe (ed.), God and the Problem of Evil. Blackwell. 124--158.
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  30. William Rowe (2001). Abbey, Ruth. Nietzsche's Middle Period. Review of Metaphysics 55 (1):117-118.
  31. William Rowe (2001). Skeptical Theism: A Response to Bergmann. Noûs 35 (2):297–303.
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  32. 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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  33. William L. Rowe (2001). Philosophy of Religion: An Introduction. Wadsworth/Thomson Learning.
     
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  34. William Rowe (2000). The Metaphysics of Freedom. American Catholic Philosophical Quarterly 74 (3):425-446.
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  35. William Rowe (1999). Evil and God's Freedom in Creation. American Philosophical Quarterly 36 (2):101 - 113.
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  36. 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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  37. 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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  38. William L. Rowe (1999). 19 The Problem of Evil and Some Varieties of Atheism. In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell Publishers. 6--157.
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  39. 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.
  40. William L. Rowe (1998). Reply to Plantinga. Noûs 32 (4):545-552.
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  41. William L. Rowe & William J. Wainwright (1998). Philosophy of Religion: Selected Readings. OUP USA.
    This third edition of Philosophy of Religion offers a wide variety of readings designed to introduce students to important issues in the philosophy of religion. The authors have coupled new readings--including essays by Robert M. Adams, Peter Van Inwagen, and William P. Alston--with readings from classical philosophers, thus offering instructors and students an even more comprehensive and well-focused textbook. Many of the essays are particularly accessible to beginning philosophy students. New essays cover religious pluralism, teleological and moral arguments for God's (...)
     
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  42. William Rowe (1997). Circular Explanations, Cosmological Arguments, and Sufficient Reasons. Midwest Studies in Philosophy 21 (1):188-201.
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  43. William L. Rowe (1996). Jlr. In Daniel Howard-Snyder (ed.), The Evidential Argument From Evil. Indiana University Press. 1.
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  44. 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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  45. William L. Rowe (1996). Book Review:The Metaphysics of Free Will. John Martin Fischer. [REVIEW] Ethics 107 (1):141-.
  46. 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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  47. William L. Rowe (1994). The Problem of No Best World. Faith and Philosophy 11 (2):269-271.
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  48. William L. Rowe (1991). Responsibility, Agent-Causation, and Freedom: An Eighteenth-Century View. Ethics 101 (2):237-257.
  49. William L. Rowe (1991). Ruminations About Evil. Philosophical Perspectives 5:69-88.
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  50. 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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