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  1. Susanna Newcome's Cosmological Argument.Patrick J. Connolly - forthcoming - British Journal for the History of Philosophy:1-18.
    Despite its philosophical interest, Susanna Newcome’s Enquiry Into the Evidence of the Christian Religion (1728, revised 1732) has received little attention from commentators. This paper seeks to redress this oversight by offering a reconstruction of Newcome’s innovative argument for God’s existence. Newcome employs a cosmological argument that differs from Thomist and kalām version of the argument. Specifically, Newcome challenges that idea that the causal chains observed in nature can exist independently. She does this through an appeal to findings from Newtonian (...)
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  2. Aquinas and the Question of God's Existence: Exploring the Five Ways.Damian Ilodigwe - forthcoming - International Journal of Philosophy and Theology 2018 (1).
    Without doubt, St Thomas Aquinas was the greatest of the medieval philosophers. Aquinas was a prolific writer and he made contributions to virtually every area of Philosophy and Theology. His account of the existence of God is perhaps the best known aspect of his work. This is especially true of the celebrated five arguments he adduced in demonstration of the existence of God. In exploring Aquinas’ Five ways, which some commentators regard as Aquinas’ substantive contribution to Philosophy of religion, our (...)
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  3. The Third Meditation: Causal Arguments for God's Existence.Lawrence Nolan - 2014 - In David Cunning (ed.), Cambridge Companion to Descartes' Meditations. Cambridge, England: Cambridge University Press. pp. 127-48.
  4. Erratum To: Regularities, Laws, and an Exceedingly Modest Premise for a Cosmological Argument.Travis Dumsday - 2018 - International Journal for Philosophy of Religion 83 (1):125-125.
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  5. Regularities, Laws, and an Exceedingly Modest Premise for a Cosmological Argument.Travis Dumsday - 2018 - International Journal for Philosophy of Religion 83 (1):111-123.
    In reply to certain cosmological arguments for theism, critics regularly argue that the causal principle ex nihilo nihil fit may be false. Various theistic counter-replies to this challenge have emerged. One type of strategy is to double down on ex nihilo nihil fit. Another, very different strategy of counter-reply is to grant for the sake of argument that the principle is false, while maintaining that sound cosmological arguments can be formulated even with this concession in place. Notably, one can employ (...)
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  6. El conocimiento natural de Dios según san Pablo.David Torrijos-Castrillejo - 2016 - In Mercedes López Salvá, Ignacio Sanz Extremeño & Pablo de Paz Amérigo (eds.), Los orígenes del cristianismo en la filosofía, la literatura y el arte I. Madrid: Dykinson. pp. 157-200.
    This article studies the issue of natural knowledge of God in the Bible verses which speak most explicitly about it: Romans 1,18-32. 'Natural knowledge' means here knowledge accessible to all men by virtue of their innate forces, possible even for those who have not partaken in the biblical revelalion. St. Paul's passage is compared with Wisdom 13-15, which shares many doctrinal points with it. The Pauline discourse, though inserted into a theological reasoning within the perspective of faith, represents a truly (...)
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  7. Theism and Ultimate Explanation: The Necessary Shape of Contingency. [REVIEW]Peter Forrest - 2009 - Analysis 69 (3):589-591.
    In this book Timothy O’Connor combines an investigation of modal epistemology with a fresh look at the traditional contingency version of the cosmological argument. The connection between the two parts is that he defends the practice of hypothesizing necessities for explanatory purposes, resisting those accounts that link possibility too closely to conceivability. This provides the context in which he asks the existence question, ‘Why do the particular contingent objects there are exist and undergo the events they do?’. Wisely avoiding the (...)
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  8. God? A Debate Between a Christian and an Atheist. By William Lane Craig and Walter Sinnott-Armstrong: Book Reviews. [REVIEW]Stephen Bullivant - 2009 - Heythrop Journal 50 (3):538-539.
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  9. A Critical Assessment of Contemporary Cosmological Arguments: Towards a Renewed Case for Theism.G. J. E. Rutten - unknown
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  10. A Note on Cosmological Arguments.James L. Hudson - 1977 - Philosophy Research Archives 3:696-701.
    The central part of any cosmological argument for the existence of God is the inference of a conclusion of the form 1-Fx from a premiss of the form 1 Fx'. Since the premiss here is known only a posteriori, such an argument would ordinarily be classified as itself a posteriori. But I point out that any argument of this form may by a trivial modifi- cation be turned into an argument which requires no a posteriori premisses, and that the modified (...)
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  11. The Gale–Pruss Cosmological Argument: Tractarian and Advaita Hindu Objections.Richard Mcdonough - 2016 - Religious Studies 52 (4):513-523.
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  12. An Open Infinite Future is Impossible.Alexander R. Pruss - 2016 - Faith and Philosophy 33 (4):461-464.
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  13. The Philosophy of the Kalam.Repercussions of the Kalam in Jewish Philosophy.Alfred L. Ivry & Harry Austryn Wolfson - 1980 - Philosophical Review 89 (4):653.
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  14. The Cosmological Argument.Robert Merrihew Adams & William L. Rowe - 1978 - Philosophical Review 87 (3):445.
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  15. Shāhnāma Munawwar KalāmShahnama Munawwar Kalam.Fritz Lehmann, Shiv Das Lakhnawi & Syed Hasan Askari - 1983 - Journal of the American Oriental Society 103 (4):811.
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  16. On the Infinite God Objection: A Reply to Jacobus Erasmus and Anné Hendrik Verhoef.Andrew Ter Ern Loke - 2016 - Sophia 55 (2):263-272.
    Erasmus and Verhoef suggest that a promising response to the infinite God objection to the Kalām cosmological argument include showing that abstract objects do not exist; actually infinite knowledge is impossible; and redefining omniscience as : for any proposition p, if God consciously thinks about p, God will either accept p as true if and only if p is true, or accept p as false if and only if p is false. I argue that there is insufficient motivation for showing (...)
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  17. The Cosmological Argument.David Oderberg - unknown
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  18. Can Causal Chains Extend Back Infinitely? Entailment, Determinism, and a Cosmological Argument.Travis Dumsday - 2014 - Forum Philosophicum: International Journal for Philosophy 19 (2):193-208.
    I develop a new argument to the effect that past causal chains cannot extend back infinitely, but must instead terminate in a first uncaused cause. It has the advantage of sidestepping a historically prominent objection to cosmological arguments of this general type, one leveled by Aquinas and various other Scholastics.
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  19. Cosmological Liturgy and a Sensible Priesthood.David W. Fagerberg - 2001 - New Blackfriars 82 (960):76-87.
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  20. A Note on Cosmological Arguments.Hugo Meynell - 1983 - New Blackfriars 64 (756):287-291.
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  21. The Cosmological Argument.Brian Davies O. P. - 1983 - New Blackfriars 64 (753):100-113.
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  22. No Heartbreak at Hilbert's Hotel: A Reply to Landon Hedrick.Andrew Loke - 2014 - Religious Studies 50 (1):47-50.
    In his article, , Landon Hedrick argues that the (HHA) proposed by William Lane Craig is ineffective against proponents of presentism, who include Craig himself. I show that there is no heartbreak if the Hotel and persons are constructed and generated in a certain way: there exists a and a , they have been building hotel rooms and generating customers at regular time intervals as long as time exists, and the hotel rooms and customers have continued existing after they have (...)
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  23. On Finitism and the Beginning of the Universe: A Reply to Stephen Puryear.Andrew Ter Ern Loke - 2016 - Australasian Journal of Philosophy 94 (3):591-595.
    ABSTRACTStephen Puryear argues that William Lane Craig's view, that time as duration is logically prior to the potentially infinite divisions that we make of it, involves the idea that time is prior to any parts we conceive within it. He objects that PWT entails the Priority of the Whole with respect to Events, and that it subverts the argument, used by proponents of the Kalam Cosmological Argument such as Craig, against an eternal past based on the impossibility of traversing an (...)
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  24. On Beginningless Past, Endless Future, God, and Singing Angels: An Assessment of the Morriston-Craig Dialogue.Andrew Ter Ern Loke - 2016 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 58 (1):57-66.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 58 Heft: 1 Seiten: 57-66.
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  25. Graham Oppy on the Kalām Cosmological Argument.William Lane Craig - 1993 - Sophia 32 (1):1-11.
    In conclusion, then, I think that the refutations proffered by Mackie of thekalām cosmological argument were all too quick and easy. Nor do I think Oppy has succeeded in rehabilitating those refutations.
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  26. From a Necessary Being to God.Joshua Rasmussen - 2009 - International Journal for Philosophy of Religion 66 (1):1-13.
    Not a lot of work on theistic arguments has been devoted to drawing connections between a necessary being and theistic properties. In this paper, I identify novel paths from a necessary being to certain theistic properties: volition, infinite power, infinite knowledge, and infinite goodness. The steps in those paths are an outline for future work on what William Rowe (The Cosmological Argument, 1975, p. 6) has called “stage II” of the cosmological argument.
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  27. An Infinite Temporal Regress is Compatible with the Doctrine of Creatio Originans.Paul Kabay - 2004 - International Journal for Philosophy of Religion 57 (2):123-138.
    In this paper I show that the existence of an infinite temporal regress does not undermine the soundness of Craigs version of the Kalam Cosmological Argument. To this end I shall focus on a particular complication that Craig raises against one of his arguments in support of a finite temporal regress. I will show that this complication can be made innocuous by extending the notion of A-theoretic time, which is presupposed by Craigs argument, to include a notion of temporal becoming (...)
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  28. Whole and Part in Cosmological, Arguments.R. G. Swinburne - 1969 - Philosophy 44 (170):339.
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  29. Professor Mackie and the KalĀm Cosmological Argument.William Lane Craig - 1984 - Religious Studies 20 (3):367.
    Like David Hume's Dialogues Concerning Natural Religion , J. L. Mackie's most potent blast against the rationality of belief in God, his The Miracle of Theism , appeared after his death. The book is a broadside against not only the traditional arguments for God's existence, such as the onto-, cosmo-, and teleological arguments, but also against proofs from consciousness, miracles, the idea of God, and so forth, and against the validity of religious experience and faith without reason, and it presents (...)
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  30. The Hume–Edwards Principle.James Cain - 1995 - Religious Studies 31 (3):323.
    In such a chain too, or succession of objects, each part is caused by that which preceded it, and causes that which succeeds it. Where then is the difficulty? But the WHOLE, you say, wants a cause. I answer, that the uniting of these parts into a whole, like the uniting of several distinct counties into one kingdom, or several distinct members into one body, is performed merely by an arbitrary act of the mind, and has no influence on the (...)
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  31. A Restricted Principle of Sufficient Reason and the Cosmological Argument.Alexander R. Pruss - 2004 - Religious Studies 40 (2):165-179.
    The Principle of Sufficient Reason (PSR) says that, necessarily, every contingently true proposition has an explanation. The PSR is the most controversial premise in the cosmological argument for the existence of God. It is likely that one reason why a number of philosophers reject the PSR is that they think there are conceptual counter-examples to it. For instance, they may think, with Peter van Inwagen, that the conjunction of all contingent propositions cannot have an explanation, or they may believe that (...)
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  32. God is Random: A Novel Argument for the Existence of God.Serkan Zorba - 2016 - European Journal of Science and Theology 12 (1):51-67.
    Applying the concepts of Kolmogorov-Chaitin complexity and Turing’s uncomputability from the computability and algorithmic information theories to the irreducible and incomputable randomness of quantum mechanics, a novel argument for the existence of God is presented. Concepts of ‘transintelligence’ and ‘transcausality’ are introduced, and from them, it is posited that our universe must be epistemologically and ontologically an open universe. The proposed idea also proffers a new perspective on the nonlocal nature and the infamous wave-function-collapse problem of quantum mechanics.
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  33. On Herman Philipse’s Attempt to Write Off Cosmological Arguments.Emanuel Rutten - 2013 - Philo 16 (1):77-94.
    In his 2012 book God in the Age of Science? A Critique of Religious Reason Herman Philipse argues that all known deductive versions of the cosmological argument are untenable. His strategy is to propose a few objections to two classical deductive cosmological arguments. The first argument is from the impossibility of there being contingent entities that are the sufficient cause for the existence of a contingent entity. The second argument is from the impossibility of there being an infinite causal regress. (...)
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  34. A Bayesian Formulation of the Kalam Cosmological Argument.Calum Miller - 2014 - Religious Studies 50 (4):521-534.
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  35. Cosmological and Civilized Harmonies.George Allan - 2008 - In Michel Weber (ed.), Handbook of Whiteheadian Process Thought. De Gruyter. pp. 41-54.
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  36. The Summa Philosophiae of Al-Shahrastani Kitabu Nihayoti L Iqdam Fi Ilmi L Kalam.Muhammad Ibn Abd Al-Karim Shahrastani & Alfred Guillaume - 1931
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  37. A Philosophical and Historical Analysis of William Lane Craig's Resurrection of Jesus Argument.Raphael Lataster - 2015 - Think 14 (39):59-71.
    William Lane Craig is a prolific Christian apologist who has written many articles and popular books on the mainly philosophical arguments for God's existence, and is famed for his debating, and his engaging with the public. His work with philosophical arguments is significant, as there is no confirmed empirical evidence for the existence of God, nor can there be any good historical evidence; sound historical methodology necessarily being dismissive of supernatural claims. Craig has formulated a number of arguments that he (...)
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  38. Arry Austryn Wolfson's "The Philosophy of the Kalam". [REVIEW]George F. Hourani - 1977 - Philosophy and Phenomenological Research 37 (3):418.
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  39. Proving the Existence of God: Inference or Intuition? A Study of the Cosmological Theism of E. L. Mascall.John Manion Peterkin - 1974 - Dissertation, Marquette University
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  40. A Critical Examination Of Mark R. Nowacki’s Novel Version Of The Kalam Cosmological Argument.Arnold T. Guminski - 2008 - Philosophia Christi 10 (2):377-392.
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  41. William Lane Craig: "The Kalam Cosmological Argument". [REVIEW]Bruce Reichenbach - 1981 - The Thomist 45 (2):338.
    Reviews William Craig's book, "The Kalam Cosmological Argument," which first gives the Islamic background to the kalam argument and then develops Craig's own modernization of the argument, using both philosophical and scientific sources.
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  42. Some Arguments Concerning the Principle of Sufficient Reason and Cosmological Proofs.Charles J. Kelly - 1976 - The Thomist 40 (2):258.
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  43. The Cosmological Approach to Theism: A Study in Contemporary British Philosophy.Floyd Dale Crenshaw - 1964 - Dissertation, Vanderbilt University
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  44. Cosmological Fossils.John Dobson - 1986 - Proceedings of the Heraclitean Society 11.
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  45. The Kalam Cosmological Argument in Contemporary Analytic Philosophy.Mark R. Nowacki - 2002 - Dissertation, The Catholic University of America
    Approximately 1,500 years ago John Philoponus proposed a simple argument for the existence of God. The argument runs thus: Whatever comes to be has a cause of its coming to be. The universe came to be. Therefore, the universe has a cause of its coming to be. ;Due to the influence of William Lane Craig, this argument and the family of arguments that support it have come to be known as the "kalam" cosmological argument . Craig's account of the KCA (...)
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  46. The Principle of Sufficient Reason: A Moral Argument: MARK T. NELSON.Mark T. Nelson - 1996 - Religious Studies 32 (1):15-26.
    The Clarke/Rowe version of the Cosmological Argument is sound only if the Principle of Sufficient Reason is true, but many philosophers, including Rowe, think that there is not adequate evidence for the principle of sufficient reason. I argue that there may be indirect evidence for PSR on the grounds that if we do not accept it, we lose our best justification for an important principle of metaethics, namely, the Principle of Universalizability. To show this, I argue that all the other (...)
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  47. A Note on Religious Experience Arguments: LAWRENCE C. BECKER.Lawrence C. Becker - 1971 - Religious Studies 7 (1):63-68.
    When philosophers speak of the inconclusiveness of arguments for the existence of God, they often do so as if they were talking about a matter of principle—as if it were in principle impossible to prove God's existence, that every proof was in principle inconclusive. Of course, rebutals of the cosmological, ontological, and teleological arguments are usually designed to show that these types of arguments are in principle inconclusive. But one supposes that religious experience arguments are not all in such difficulties. (...)
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  48. The Cosmological Argument1: PHEROZE S. WADIA.Pheroze S. Wadia - 1975 - Religious Studies 11 (4):411-420.
    I. Professor William L. Rowe begins an interesting paper on the Cosmological Argument by stating that his ‘purpose …is not to resurrect it’ but ‘to uncover, clarify, and examine some of the philosophical concepts and theses essential to the reasoning exhibited in the argument’. However, in the concluding pages of his paper, Rowe is at some pains to show that his discussion does at least demonstrate that the Cosmological Argument is beyond the reach of criticisms levelled against it in the (...)
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  49. Soft Facts and Harsh Realities: Reply to William Craig: John Martin Fischer.John Martin Fischer - 1991 - Religious Studies 27 (4):523-539.
    . In a number of papers I have sought to discuss and cast some doubt on a certain strategy of response to an argument that purports to show that God's foreknowledge is incompatible with human freedom. This argument proceeds from the alleged ‘fixity of the past’ to the conclusion that God's foreknowledge is incompatible with human freedom. William Lane Craig has criticized my approach to these issues. Here I should like to respond to some of Craig's claims. My goal is (...)
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  50. The Cosmological Argument in Eric L. Mascall and Milton K. Munitz.Jacob Paul Shenk - 1972 - Dissertation, Boston University Graduate School
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