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  1.  3
    Editorial Preface.R. L. Hall - 2020 - International Journal for Philosophy of Religion 87 (3):199-200.
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  2.  7
    Images of natural evil.Ronald L. Hall - 2020 - International Journal for Philosophy of Religion 87 (3):213-216.
  3.  11
    Who’s Right About Rights?William Hasker - 2020 - International Journal for Philosophy of Religion 87 (3):209-212.
    My comment on Jim Sterba’s bookFootnote1 will consist in a critique of what I take to be the central argument of the book, an argument that a certain kind of evil that is prevalent in our world is logically inconsistent with the existence of a good God. For our purposes here, the argument can be summarized briefly; if my objection as given here succeeds, the entire argument will fail to establish its conclusion. It begins with a statement of an alleged (...)
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  4.  6
    Afterthoughts.William Hasker, Ronald L. Hall, Michael Tooley & James P. Sterba - 2020 - International Journal for Philosophy of Religion 87 (3):229-243.
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  5.  2
    Introduction to the symposium.Michael S. Jones - 2020 - International Journal for Philosophy of Religion 87 (3):201-202.
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  6.  1
    Replies.James P. Sterba - 2020 - International Journal for Philosophy of Religion 87 (3):223-228.
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  7.  12
    Is a Good God Logically Possible?James P. Sterba - 2020 - International Journal for Philosophy of Religion 87 (3):203-208.
  8.  5
    Analyzing Sterba’s argument.Michael Tooley - 2020 - International Journal for Philosophy of Religion 87 (3):217-222.
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  9.  9
    Reason and Faith: Themes from Richard Swinburne.Isaac Choi - 2020 - International Journal for Philosophy of Religion 87 (2):193-197.
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  10. Reason and Faith: Themes From Richard Swinburne: Michael Bergmann and Jeffrey E. Brower (Eds.): Oxford: Oxford University Press, 2016, 256 Pp, $72. [REVIEW]Isaac Choi - 2020 - International Journal for Philosophy of Religion 87 (2):193-197.
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  11. Atemporalism and Dependence.Taylor W. Cyr - 2020 - International Journal for Philosophy of Religion 87 (2):149-164.
    It is widely thought that Atemporalism—the view that, because God is “outside” of time, he does not foreknow anything —constitutes a unique solution to the problem of freedom and foreknowledge. However, as I argue here, in order for Atemporalism to escape certain worries, the view must appeal to the dependence of God’s timeless knowledge on our actions. I then argue that, because it must appeal to such dependence, Atemporalism is crucially similar to the recent sempiternalist accounts proposed by Trenton Merricks, (...)
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  12. Editorial preface.R. L. Hall - 2020 - International Journal for Philosophy of Religion 87 (2):135-136.
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  13.  14
    Can eternity be saved? A comment on Stump and Rogers.William Hasker - 2020 - International Journal for Philosophy of Religion 87 (2):137-148.
    Eleonore Stump and Katherin Rogers have recently defended the doctrine of divine timelessness in separate essays, arguing that the doctrine is consistent with libertarian free will and that timeless divine knowledge is providentially useful. I show that their defenses do not succeed; a doctrine of eternity having these features cannot be saved.
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  14.  31
    Contra Tooley: Divine Foreknowledge is Possible.Elijah Hess - 2020 - International Journal for Philosophy of Religion 87 (2):165-172.
    Michael Tooley’s latest argument against the possibility of divine foreknowledge trades on the idea that, whichever theory of time is true, the ontology of the future—or lack thereof—gives rise to special problems for God’s prescience. I argue that Tooley’s reasoning is predicated on two mischaracterizations and conclude that, on at least some theories of time, the possibility of divine foreknowledge appears secure.
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  15. A new name for some old ways of thinking: pragmatism, radical empiricism, and epistemology in W.E.B. Du Bois’s “Of the Sorrow Songs”.Walter Scott Stepanenko - 2020 - International Journal for Philosophy of Religion 87 (2):173-192.
    When William James published Pragmatism, he gave it a subtitle: A New Name for Some Old Ways of Thinking. In this article, I argue that pragmatism is an epistemological method for articulating success in, and between, a plurality of practices, and that this articulation helped James develop radical empiricism. I contend that this pluralistic philosophical methodology is evident in James’s approach to philosophy of religion, and that this method is also exemplified in the work of one of James’s most famous (...)
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  16.  13
    John-Mark L. Miravalle: God, existence, and fictional objects: the case for meinongian theism: Bloomsbury Academic, 2018, 186 pp, $102.60.Tyron Goldschmidt - 2020 - International Journal for Philosophy of Religion 87 (1):131-134.
  17.  6
    Editorial preface.R. L. Hall - 2020 - International Journal for Philosophy of Religion 87 (1):1-3.
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  18.  18
    Pascal, Pascalberg, and Friends.Samuel Lebens - 2020 - International Journal for Philosophy of Religion 87 (1):109-130.
    Pascal’s wager has to face the many gods objection. The wager goes wrong when it asks us to chose between Christianity and atheism, as if there are no other options. Some have argued that we’re entitled to dismiss exotic, bizarre, or subjectively unappealing religions from the scope of the wager. But they have provided no satisfying justification for such a radical wager-saving dispensation. This paper fills that dialectical gap. It argues that some agents are blameless or even praiseworthy for ignoring (...)
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  19.  32
    A Place for God: Deconstructing Love with Kierkegaard.Kasper Lysemose - 2020 - International Journal for Philosophy of Religion 87 (1):5-26.
    There has been a significant increase in studies devoted to Søren Kierkegaard’s Works of Love in contemporary Kierkegaard research. There are several good reasons why this is so. The single theme that dominates, though, is the relation between preferential love and neighborly love. Are they reconcilable or not? The present paper recasts this discussion by situating Works of Love in the trajectory of deconstructive readings of community from Jean-Luc Nancy and onwards. It is divided into three sections. It is first (...)
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  20.  7
    Voices of Madness in Foucault and Kierkegaard.Heather C. Ohaneson - 2020 - International Journal for Philosophy of Religion 87 (1):27-54.
    The central idea of this paper is that Michel Foucault and Søren Kierkegaard are unexpected allies in the investigation into the relation between madness and reason. These thinkers criticize reason’s presumption of purity and call into question reason’s isolation from madness. Strategies of indirect communication and regard for paradox from Kierkegaard’s nineteenth-century works find new ground in Foucault’s twentieth-century archaeological undertaking as Foucault illuminates “both-and” moments in the history of madness, uncovering points where rationalism paradoxically conceives of madness or where (...)
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  21.  36
    A path to authenticity: Kierkegaard and Dostoevsky on existential transformation.Petr Vaškovic - 2020 - International Journal for Philosophy of Religion 87 (1):81-108.
    While there has been considerable interest in the writings of Søren Kierkegaard and Fyodor Dostoevsky, both of whom are considered seminal existential thinkers, relatively little has been said about similarities in their thought. In this paper, I propose to read their philosophical and literary works together as texts that offer an elaborate model of an existential religious transformation. Both Kierkegaard and Dostoevsky sketch a path leading from the inauthentic, internally fragmented and egotistic self to the authentically Christian, humble and loving (...)
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