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  1. William J. Wainwright (ed.) (2009). Philosophy of Religion. Routledge.
    The past forty years or so have witnessed a renaissance in the philosophy of religion. New tools (modal logic, probability theory, and so on) and new historical research have prompted many thinkers to take a fresh look at old topics (God’s existence, the problem of evil, faith and reason, and the like). Moreover, sophisticated examinations of contentious new issues, such as the problem of religious diversity or the role of emotions and other non-evidential factors in shaping rationally held religious beliefs, (...)
     
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  2.  4
    William J. Wainwright (1995). Reason and the Heart: A Prolegomenon to a Critique of Passional Reason. Cornell University Press.
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  3.  37
    William J. Wainwright (2011). Obstacles to Divine Revelation. Faith and Philosophy 28 (3):348-354.
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  4. William J. Wainwright (2006). Religion and Morality. International Journal for Philosophy of Religion 59 (3):175-178.
     
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  5.  38
    William J. Wainwright (2010). In Defense of Non-Natural Theistic Realism. Faith and Philosophy 27 (4):457-463.
    Eric Wielenberg and I agree that basic moral truths are necessarily true. But Wielenberg thinks that, because these truths are necessary, they require no explanation, and I do not: some basic moral truths are not self-explanatory. I argue that Wielenberg’s reasons for thinking that my justification of that claim is inadequate are ultimately unconvincing.
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  6.  41
    William Wainwright, Concepts of God.
    The object of attitudes valorized in the major religious traditions is typically regarded as maximally great. Conceptions of maximal greatness differ but theists believe that a maximally great reality must be a maximally great person or God. Theists largely agree that a maximally great person would be omnipresent, omnipotent, omniscient, and all good. They do not agree on a number of God's other attributes, however. We will illustrate this by examining the debate over God's impassibility in western theism and a (...)
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  7.  6
    William J. Wainwright (1984). Mysticism: A Study of Its Nature, Cognitive Value and Moral Implications. Philosophy East and West 34 (3):337-339.
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  8.  26
    William Wainwright (2010). Jonathan Edwards, God, and “Particular Minds”. International Journal for Philosophy of Religion 68 (1):201-213.
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  9. William J. Wainwright (2002). Jonathan Edwards and the Hiddenness of God. In Daniel Howard-Snyder & Paul K. Moser (eds.), Divine Hiddenness: New Essays. Cambridge University Press 98--119.
     
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  10.  20
    William Wainwright (2009). Two (or Maybe One and a Half) Cheers for Perfect Being Theology. Philo 12 (2):228-251.
    In a series of influential articles published in the 1980s, Thomas Morris argued that the most promising approach to many issues in the philosophy of religion is “perfect being theology.” A philosopher who adopts it begins by construing God as a maximally perfect being and then fills the conception in by using his or her modal intuitions and intuitions concerning what properties are and are not perfections. While I am sympathetic with Morris’s program, two aspects seem problematic. More justification is (...)
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  11.  20
    William Wainwright, Monotheism. Stanford Encyclopedia of Philosophy.
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  12.  17
    William Wainwright, Jonathan Edwards. Faith and Philosophy.
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only real (...)
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  13.  17
    William J. Wainwright (2005). Rowe on God's Freedom and God's Grace. Philo 8 (1):12-22.
    Rowe argues that if for every good world there is a better, then God is not morally perfect since no matter what world God were to create he could have done better than he did. I contend that Rowe’s argument doesn’t do justice to the role grace plays in the theist’s doctrine of creation, and respond to five new criticisms of my position that Rowe offers in Can God be Free?
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  14.  58
    William J. Wainwright (1978). The Ontological Argument, Question-Begging, and Professor Rowe. International Journal for Philosophy of Religion 9 (4):254 - 257.
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  15.  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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  16.  23
    William Wainwright (1990). Jonathan Edwards and the Sense of the Heart. Faith and Philosophy 7 (1):43-62.
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  17.  49
    William J. Wainwright (1979). Causality, Necessity and the Cosmological Argument. Philosophical Studies 36 (3):261 - 270.
    I distinguish between a causeless being, An essentially causeless being, And a logically necessary being, And argue that only a logically necessary being can provide an adequate answer to the question, "why do contingent and dependent beings exist?" I also argue that recent attempts to show that if a being is essentially causeless, It is logically necessary, Are unsound.
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  18.  28
    William J. Wainwright (1995). Theism, Metaphysics, and D. Z. Phillips. Topoi 14 (2):87-93.
    Section I argues that theistic religions incorporate metaphysical systems and that these systems are explanatory. Section II defends these claims against D. Z. Phillips ''s objections to the epistemic realism and correspondence theory of truth which they imply. I conclude by raising questions about the status of Phillips ''s own project.
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  19.  48
    William J. Wainwright (2001). Theological Determinism and the Problem of Evil: Are Arminians Any Better Off? International Journal for Philosophy of Religion 50 (1/3):81-96.
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  20.  12
    William J. Wainwright (1989). Philosophy and Miracle. Faith and Philosophy 6 (1):110-113.
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  21. William J. Wainwright (1984). Natural Explanations and Religious Experience. In J. Houston (ed.), Is It Reasonable to Believe in God? Handsel Press
     
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  22. William J. Wainwright (2000). Religious Experience and Religious Pluralism. In Philip L. Quinn & Kevin Meeker (eds.), The Philosophical Challenge of Religious Diversity. Oxford University Press
     
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  23.  17
    William J. Wainwright (1982). Mysticism and Sense Perception. In Steven M. Cahn & David Shatz (eds.), Religious Studies. Oxford University Press 257 - 278.
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  24.  15
    William J. Wainwright (1979). Augustine on God's Simplicity. New Scholasticism 53 (1):118-123.
  25.  21
    William J. Wainwright (2003). Gale on Religious Experience. Philo 6 (1):114-131.
    Richard Gale has mounted the most effective attack on religious experience’s cognitive credentials in recent decades. This article explains why I am nonetheless not persuaded by it. I argue that: Contrary to Gale, mystical experiences do take an objective accusative, and are therefore presumptively cognitive. The tests for the veridicality of religious experience are more like those for sense experiences than Gale allows. Gale’s “big” or “deep” disanalogy is not as devastating as he thinks. Gale’s critique of my and Alston’s (...)
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  26.  5
    William J. Wainwright (1973). Mysticism and Sense Perception: WILLIAM J. WAINWRIGHT. Religious Studies 9 (3):257-278.
    In this paper I propose to examine the cognitive status of mystical experience. There are, I think, three distinct but overlapping sorts of religious experience. In the first place, there are two kinds of mystical experience. The extrovertive or nature mystic identifies himself with a world which is both transfigured and one. The introvertive mystic withdraws from the world and, after stripping the mind of concepts and images, experiences union with something which can be described as an undifferentiated unity. Introvertive (...)
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  27.  5
    William J. Wainwright (1978). Unihorses and the Ontological Argument. Sophia 17 (3):27-32.
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  28.  21
    William J. Wainwright (1968). Freedom and Omnipotence. Noûs 2 (3):293-301.
  29.  31
    William J. Wainwright (1975). Christian Theism and the Free Will Defense: A Problem. [REVIEW] International Journal for Philosophy of Religion 6 (4):243 - 250.
    Theism maintains that God is a moralagent. Classical Christian theism also maintains that God is unable tosin. The latter claim is entailed by the proposition that the being whois God is essentially God, and this proposition is one which would beendorsed by all or most classical theologians. It would thus appearthat the claim that God is unable to sin is an important, if notfundamental, part of classical Christian theism. It follows that, at acrucial point, classical Christian theism is incompatible with (...)
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  30. William Wainwright & Robert Audi (eds.) (1986). Rationality, Religious Belief, and Moral Commitment. Cornell University Press.
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  31.  5
    William J. Wainwright (1972). God and the Necessity of Physical Evil. Sophia 11 (2):16-19.
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  32.  15
    William J. Wainwright (1994). Mystic Union. Faith and Philosophy 11 (3):488-495.
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  33.  14
    William J. Wainwright (1988). Religious Experience. Faith and Philosophy 5 (2):208-213.
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  34.  15
    William J. Wainwright (1976). Morality And Mysticism. Journal of Religious Ethics 4 (1):29-36.
    Stace and others maintain that mystical consciousness reveals the identity of selves and, therefore, provides a justification for altruism. Zaehner argues that some types of mystical consciousness apparently reveal the identity of such opposites as good and evil, and Danto holds that mystical consciousness involves a transcendence of all distinctions, including moral distinctions. Thus, for both Zaehner and Danto mysticism undercuts morality. The author attempts to show that these positions are defective and suggests that there are no important epistemic or (...)
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  35.  14
    William Wainwright (1992). An Interpretation of Religion. Faith and Philosophy 9 (2):259-265.
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  36.  13
    William J. Wainwright (1988). The Cognitivity of Religion. Faith and Philosophy 5 (1):97-102.
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  37.  2
    William J. Wainwright (1978). Books in Review. International Journal for Philosophy of Religion 9 (4):258.
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  38.  18
    William J. Wainwright (1997). John Hick, a Christian Theology of Religions: The Rainbow of Faiths. [REVIEW] International Journal for Philosophy of Religion 42 (2):124-128.
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  39.  2
    William J. Wainwright (1991). No Title Available: Religious Studies. Religious Studies 27 (4):565-567.
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  40.  5
    William J. Wainwright (1985). Being and Meaning. International Studies in Philosophy 17 (1):96-97.
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  41.  11
    William J. Wainwright (2003). Robert McKim: Religious Ambiguity and Religious Diversity. Faith and Philosophy 20 (4):500-504.
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  42.  10
    William J. Wainwright (1986). Does Disagreement Imply Relativism? International Philosophical Quarterly 26 (1):47-60.
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  43.  9
    William J. Wainwright (1980). Divine Commands and Moral Requirements. International Studies in Philosophy 12 (1):110-111.
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  44.  9
    William J. Wainwright (1984). The Moral Mystic. Faith and Philosophy 1 (3):337-339.
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  45.  8
    William J. Wainwright (1982). Jonathan Edwards, Atoms, and Immaterialism. Idealistic Studies 12 (1):79-89.
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  46.  5
    William J. Wainwright (1991). Steven Payne. John of the Cross and the Cognitive Value of Mysticism: An Analysis of Sanjuanist Teaching and its Philosophical Implications for Contemporary Discussions of Mystical Experience. Pp. Xvi + 243. £55.00. [REVIEW] Religious Studies 27 (4):565.
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  47. William J. Wainwright (2011). Pt. 2. The Relation of Beliefs to Evidence. Theistic Proofs, Person Relativity, and the Rationality of Religious Belief. In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press
  48. William J. Wainwright (2004). Competing Religious Claims. In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell Pub.
     
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  49.  8
    William J. Wainwright (1991). Divine and Human Action. Faith and Philosophy 8 (3):390-398.
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  50.  5
    Richard Amesbury & William Wainwright (2007). Rethinking Philosophy of Religion: A Dialogue. American Journal of Theology and Philosophy 28 (2):226 - 236.
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