Results for 'William J. Pomeroy'

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  1. Publicity and Common Commitment to Believe.J. R. G. Williams - 2021 - Erkenntnis 88 (3):1059-1080.
    Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...)
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  2. Explanatory Depth in Primordial Cosmology: A Comparative Study of Inflationary and Bouncing Paradigms.William J. Wolf & Karim P. Y. Thebault - forthcoming - British Journal for the Philosophy of Science.
    We develop and apply a multi-dimensional conception of explanatory depth towards a comparative analysis of inflationary and bouncing paradigms in primordial cosmology. Our analysis builds on earlier work due to Azhar and Loeb (2021) that establishes initial condition fine-tuning as a dimension of explanatory depth relevant to debates in contemporary cosmology. We propose dynamical fine-tuning and autonomy as two further dimensions of depth in the context of problems with instability and trans-Planckian modes that afflict bouncing and inflationary approaches respectively. In (...)
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  3. A Theory of Metaphysical Indeterminacy.Elizabeth Barnes & J. Robert G. Williams - 2011 - In Karen Bennett & Dean W. Zimmerman (eds.), Oxford Studies in Metaphysics Volume 6. Oxford University Press UK. pp. 103-148.
    If the world itself is metaphysically indeterminate in a specified respect, what follows? In this paper, we develop a theory of metaphysical indeterminacy answering this question.
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  4.  50
    Reason and the heart: a prolegomenon to a critique of passional reason.William J. Wainwright - 1995 - Ithaca: Cornell University Press.
    Between the opposing claims of reason and religious subjectivity may be a middle ground, William J. Wainwright argues. His book is a philosophical reflection on the role of emotion in guiding reason. There is evidence, he contends, that reason functions properly only when informed by a rightly disposed heart. The idea of passional reason, so rarely discussed today, once dominated religious reflection, and Wainwright pursues it through the writings of three of its past proponents: Jonathan Edwards, John Henry Newman, (...)
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  5. Is Artificial General Intelligence Impossible?William J. Rapaport - 2024 - Cosmos+Taxis 12 (5+6):5-22.
    In their Why Machines Will Never Rule the World, Landgrebe and Smith (2023) argue that it is impossible for artificial general intelligence (AGI) to succeed, on the grounds that it is impossible to perfectly model or emulate the “complex” “human neurocognitive system”. However, they do not show that it is logically impossible; they only show that it is practically impossible using current mathematical techniques. Nor do they prove that there could not be any other kinds of theories than those in (...)
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  6. Religion and Morality.William J. Wainwright - 2006 - International Journal for Philosophy of Religion 59 (3):175-178.
  7. Reason and the Heart: A Prolegomenon to a Critique of Passional Reason.William J. Wainwright - 1995 - Religious Studies 32 (4):513-517.
     
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  8.  32
    Value and Existence.William J. Wainwright - 1981 - Philosophical Review 90 (2):318.
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  9. Jonathan Edwards and the hiddenness of God.William J. Wainwright - 2001 - In Daniel Howard-Snyder & Paul Moser (eds.), Divine Hiddenness: New Essays. New York, NY: Cambridge University Press. pp. 98--119.
  10.  61
    Mysticism and Sense Perception: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1973 - 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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  11.  18
    The Presence of Evil and the Falsification of Theistic Assertions: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1969 - Religious Studies 4 (2):213-216.
    The falsifiability of theistic assertions no longer appears to be the burning issue it once was, and perhaps this is all to the good. For one thing, it was never entirely clear just what demand was being made of the theist. In this paper I shall not discuss the nature or legitimacy of the falsification requirement as applied to theistic assertions. Instead I shall argue that some of the reasons which have been offered to show that these assertions are not (...)
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  12.  40
    Wilfred Cantwell Smith on faith and belief: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1984 - Religious Studies 20 (3):353-366.
    In a series of important and influential books, Wilfred Cantwell Smith has convincingly argued that religious traditions are misunderstood if one does not grasp the faith which they express, that these traditions are not static but fluid, and that as a result of greater knowledge and increased contact between members of different traditions, we have entered a period in which it is no longer possible for the traditions to develop in relative isolation. This paper is devoted to an important aspect (...)
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  13. Omnipotence, omniscience, and omnipresence.William J. Wainwright - 2010 - In Charles Taliaferro & Chad Meister (eds.), The Cambridge companion to Christian philosophical theology. New York: Cambridge University Press.
     
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  14.  95
    The Oxford handbook of philosophy of religion.William J. Wainwright (ed.) - 2005 - New York: Oxford University Press.
    The philosophy of religion as a distinct discipline is an innovation of the last two hundred years, but its central topics--the existence and nature of the divine, humankind's relation to it, the nature of religion and its place in human life--have been with us since the inception of philosophy. Philosophers have long critically examined the truth of (and rational justification for) religious claims, and have explored such philosophically interesting phenomena as faith, religious experience and the distinctive features of religious discourse. (...)
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  15. The Oxford Handbook of Philosophy of Religion.William J. Wainwright - 2007 - International Journal for Philosophy of Religion 61 (2):119-122.
  16. Jonathan Edwards, God, and “particular minds”.William J. Wainwright - 2010 - International Journal for Philosophy of Religion 68 (1-3):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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  17.  12
    Reason and the Heart: A Prolegomenon to a Critique of Passional Reason.William J. Wainwright - 1995 - Ithaca: Cornell University Press.
    Between the opposing claims of reason and religious subjectivity may be a middle ground, William J. Wainwright argues. His book is a philosophical reflection on the role of emotion in guiding reason. There is evidence, he contends, that reason functions properly only when informed by a rightly disposed heart. The idea of passional reason, so rarely discussed today, once dominated religious reflection, and Wainwright pursues it through the writings of three of its past proponents: Jonathan Edwards, John Henry Newman, (...)
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  18. The Spiritual Senses in Western Spirituality and the Analytic Philosophy of Religion.William J. Wainwright - 2011 - European Journal for Philosophy of Religion 3 (1):21 - 41.
    The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine’s significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development of the (...)
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  19.  45
    Mysticism and sense perception.William J. Wainwright - 1982 - In Steven M. Cahn & David Shatz (eds.), Religious Studies. Oxford University Press. pp. 257 - 278.
  20.  91
    Theism, metaphysics, and D. Z. Phillips.William J. Wainwright - 1995 - 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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  21.  20
    The Presence of Evil and the Falsification of Theistic Assertions.William J. Wainwright - 1969 - Religious Studies 4 (2):213 - 216.
  22.  27
    Theology and mystery.William J. Wainwright - 2008 - In Thomas P. Flint & Michael Rea (eds.), The Oxford handbook of philosophical theology. New York: Oxford University Press.
    This article discusses the place of mystery in Christian thought and practice. Both Christians themselves and their critics have historically thought that the concept of mystery is central to Christian reflection and Christian worship. It is initially surprising, then, to find that the indices of recent important reference works contain few if any references to mystery. The most important reason for the neglect of mystery may be this. William Alston begins his recent ‘Two Cheers for Mystery’ by observing that (...)
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  23.  19
    Leftist Theories of Sport: A Critique and Reconstruction.William J. Morgan & William John Morgan - 1994
    The degradation of modern sport--its commercialization, trivialization, widespread cheating, cult of athletic stars and celebrities, and manipulation by the media--has led to calls for its transformation. William J. Morgan constructs a critical theory of sport that shores up the weak arguments of past attempts and points a way forward to making sport more humane, compelling, and substantive. Drawing on the work of social theorists, Morgan challenges scholars and fans alike to explore new spaces in sport culture and imagine the (...)
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  24.  50
    Jonathan Edwards, Atoms, and Immaterialism.William J. Wainwright - 1982 - Idealistic Studies 12 (1):79-89.
    According to Jonathan Edwards, “consciousness and being are the same thing exactly.” “Nothing has any existence anywhere else…but either in created or uncreated consciousness”. The physical world, therefore, has no independent reality. “…the existence of all corporeal things is only ideas”. “The material universe exists only in the mind,” i.e., “it is absolutely dependent on the conception of the mind for its existence, and does not exist as spirits do…”. More accurately, “The substance of all bodies is the infinitely exact (...)
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  25. Natural explanations and religious experience.William J. Wainwright - 1984 - In J. Houston (ed.), Is it reasonable to believe in God? Edinburgh: Handsel Press.
  26.  32
    Turning Philosophical Water into Theological Wine.William J. Abraham - 2013 - Journal of Analytic Theology 1:1-16.
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  27. Debunking evolutionary debunking of ethical realism.William J. FitzPatrick - 2015 - Philosophical Studies 172 (4):883-904.
    What implications, if any, does evolutionary biology have for metaethics? Many believe that our evolutionary background supports a deflationary metaethics, providing a basis at least for debunking ethical realism. Some arguments for this conclusion appeal to claims about the etiology of the mental capacities we employ in ethical judgment, while others appeal to the etiology of the content of our moral beliefs. In both cases the debunkers’ claim is that the causal roles played by evolutionary factors raise deep epistemic problems (...)
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  28.  13
    Kc Anyanwu.William J. Wainwright - 1985 - International Philosophical Quarterly 25 (3).
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  29. Mysticism and Ethics.William J. Wainwright - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Hoboken, NJ: Blackwell.
  30.  5
    Monotheism and Hope in God.William J. Wainwright - 2020 - Cambridge University Press.
    This Element examines aspects of monotheism and hope. Distinguishing monotheism from various forms of nontheistic religions, it explores how God transcends the terms used to describe the religious ultimate. The discussion then turns to the nature of hope and examines how the concept has been used by Augustine, Aquinas, Kierkegaard, and Moltmann, among others. The Christian tradition to which these monotheists belong associates hope and faith with love. In the final section, Wainwright shows the varieties of this kind of love (...)
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  31.  29
    Morality And Mysticism.William J. Wainwright - 1976 - 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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  32. Morality and Religion.William J. Wainwright - 2011 - In Christian Miller (ed.), Continuum Companion to Ethics. Continuum. pp. 119.
     
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  33.  18
    Meiland and the coherence of cognitive relativism.William J. Wainwright - 1986 - Metaphilosophy 17 (1):61–69.
  34.  15
    Natural Rights.William J. Wainwright - 1967 - American Philosophical Quarterly 4 (1):79 - 84.
  35.  6
    No title available: Religious studies.William J. Wainwright - 1991 - Religious Studies 27 (4):565-567.
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  36.  10
    Philosophy of religion: an annotated bibliography of twentieth-century writings in English.William J. Wainwright (ed.) - 1978 - New York: Garland.
  37. pt. 2. The relation of beliefs to evidence. Theistic proofs, person relativity, and the rationality of religious belief.William J. Wainwright - 2011 - In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press.
  38.  22
    Religious Experience, Theological Argument, and the Relevance of Rhetoric.William J. Wainwright - 2005 - Faith and Philosophy 22 (4):391-412.
  39.  20
    Robert McKim: Religious ambiguity and religious diversity.William J. Wainwright - 2003 - Faith and Philosophy 20 (4):500-504.
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  40.  57
    Rowe on God’s Freedom and God’s Grace.William J. Wainwright - 2005 - 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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  41.  15
    Rowe on God’s Freedom and God’s Grace.William J. Wainwright - 2005 - 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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  42.  10
    Reason, Revelation, and Devotion: Inference and Argument in Religion.William J. Wainwright - 2015 - New York: Cambridge University Press.
    Reason, Revelation, and Devotion argues that immersion in religious reading traditions and their associated spiritual practices significantly shapes our emotions, desires, intuitions, and volitional commitments; these in turn affect our construction and assessments of arguments for religious conclusions. But far from distorting the reasoning process, these emotions and volitional and cognitive dispositions can be essential for sound reasoning on religious and other value-laden subject matters. And so western philosophy must rethink its traditional antagonism toward rhetoric. The book concludes with discussions (...)
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  43.  6
    Richard Walter Peltz 1927-1975.William J. Wainwright - 1974 - Proceedings and Addresses of the American Philosophical Association 48:178 - 179.
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  44.  28
    Symposium papers, comments and an abstract: Is necessary existence a perfection?William J. Wainwright - 1988 - Noûs 22 (1):33-34.
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  45.  88
    Theological determinism and the problem of evil: Are Arminians any better off?William J. Wainwright - 2001 - International Journal for Philosophy of Religion 50 (1/3):81-96.
  46.  74
    The ontological argument, question-begging, and professor Rowe.William J. Wainwright - 1978 - International Journal for Philosophy of Religion 9 (4):254 - 257.
  47.  34
    Two Theories of Mysticism.William J. Wainwright - 1975 - Modern Schoolman 52 (4):405-426.
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  48.  17
    Tribute to Philip L. Quinn.William J. Wainwright - 2005 - Faith and Philosophy 22 (1):120-120.
  49.  23
    Unihorses and the ontological argument.William J. Wainwright - 1978 - Sophia 17 (3):27-32.
  50.  36
    Wilfred Cantwell Smith on Faith and Belief.William J. Wainwright - 1984 - Religious Studies 20 (3):353 - 366.
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