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  1. An Anti-Molinist Argument.Robert Merrihew Adams - 1991 - Philosophical Perspectives 5:343-353.
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  2. L'état Providence Y la Crisis Del Estado de Bienestar.Luis Ma Mínguez Ambrós & Francois Ewald - 1995 - Revista Internacional de Filosofía Política: Rifp (Madrid) 5:169.
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  3. Newman, Arnold & the Problem of Particular Providence.Leslie Armour - 1988 - Religious Studies 24 (2):173 - 187.
    It has often been suggested – recently again by Michael Goulder in a debate with John Hick – that what traditionally was called the problem of ‘particular providence’, the problem of God's selective interference in the ongoing affairs of the world, is so acute as to render any form of rational theism impossible. In the same debate Hick argues for a ‘minimalist’ position which allows divine intervention only in the form of a general, radiated, goodness and benevolence on which human (...)
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  4. Divine Courtesy: Providence and Human Language in Shakespeare's History Plays.Anthony D. Baker - 2016 - Heythrop Journal 57 (5):753-769.
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  5. God, Chance, and Purpose: Can God Have It Both Ways?David J. Bartholomew - 2008 - Cambridge University Press.
    The thesis of this book is that chance is neither unreal nor non-existent but an integral part of God's creation.
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  6. Divine Providence: The Molinist Account.D. Basinger - 2000 - Philosophical Review 109 (2):274-276.
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  7. Middle Knowledge and Divine Control: Some Clarifications. [REVIEW]David Basinger - 1991 - International Journal for Philosophy of Religion 30 (3):129 - 139.
    What then have we discovered? The general issue under discussion, remember, is whether it is advantageous or disadvantageous for the theist to affirm MK, especially as this form of knowledge relates to God's control over earthly affairs. As we have seen, both proponents and opponents of MK have claimed that this form of knowledge gives God significant power over earthly affairs, including control over the (indeterministically) free choices of humans.We have seen, though, that such a contention is dubious. There are (...)
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  8. Human Freedom and Divine Providence: Some New Thoughts on an Old Problem.David Basinger - 1979 - Religious Studies 15 (4):491 - 510.
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  9. Foreknowledge and Predestination.Lawrence C. Becker - 1972 - Mind 81 (321):138-141.
  10. On the Meaning of Progress and Providence in the Fourth Century.Christopher J. Berry - 1977 - Heythrop Journal 18 (3):257–270.
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  11. Leibniz on Concurrence and Efficient Causation.Marc E. Bobro - 2008 - Southern Journal of Philosophy 46 (3):317-338.
    Leibniz defends concurrentism, the view that both God and created substances are causally responsible for changes in the states of created substances. Interpretive problems, however, arise in determining just what causal role each plays. Some recent work has been revisionist, greatly downplaying the causal role played by created substances—arguing instead that according to Leibniz only God has productive causal power. Though bearing some causal responsibility for changes in their perceptual states, created substances are not efficient causes of such changes. This (...)
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  12. Le Médecin Et la Providence.Serge-Thomas Bonino - 2005 - Nova et Vetera 80 (3):63-73.
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  13. Do God's Beliefs About the Future Depend on the Future?T. Ryan Byerly - 2015 - Journal of Analytic Theology 3:124-9.
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  14. The Mechanics of Divine Foreknowledge and Providence: A Time-Ordering Account.T. Ryan Byerly - 2014 - Bloomsbury Academic.
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  15. The Recovery of Purpose.Émile Cailliet - 1959 - New York: Harper.
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  16. Is There Divine Providence According To Aristotle?Carlos A. Casanova - 2016 - Nova et Vetera 14 (1):199-226.
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  17. Providence and History: A Tale of Two Cities.J. V. Langmead Casserley - 1940 - Dacre Press.
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  18. Providence Lost.Bridget Clarke - 2011 - Australasian Journal of Philosophy 89 (3):557-559.
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  19. God, Causality, and Petitionary Prayer.Caleb Cohoe - 2014 - Faith and Philosophy 31 (1):24-45.
    Many maintain that petitionary prayer is pointless. I argue that the theist can defend petitionary prayer by giving a general account of how divine and creaturely causation can be compatible and complementary, based on the claim that the goodness of something depends on its cause. I use Thomas Aquinas’s metaphysical framework to give an account that explains why a world with creaturely causation better reflects God’s goodness than a world in which God brought all things about immediately. In such a (...)
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  20. Chaos and Providence.Jason Colwell - 2000 - International Journal for Philosophy of Religion 48 (3):131-138.
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  21. Art and Divine Providence in Vico.A. Contangelo - 1989 - Filosofia 40 (1):45-72.
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  22. Divine Hiddenness and Belief de Re.Benjamin S. Cordry - 2009 - Religious Studies 45 (1):1-19.
    In this paper I argue that Poston and Dougherty's attempt to undermine the problem of divine hiddenness by using the notion of belief de re is problematic at best. They hold that individuals who appear to be unbelievers (because they are de dicto unbelievers) may actually be de re believers. I construct a set of conditions on ascribing belief de re to show that it is prima facie implausible to claim that seemingly inculpable and apparent unbelievers are really de re (...)
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  23. L'homme Sous le Regard de la Providence: Providence de Dieu Et Condition Humaine Selon l'Exposition Littérale Sur le Livre de Job de Thomas d'Aquin.Jean-Michel Counet - 1997 - Revue Théologique de Louvain 30 (3):402-1999.
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  24. The Grounding Objection to Middle Knowledge Revisited.Steven B. Cowan - 2003 - Religious Studies 39 (1):93-102.
    The Molinist doctrine that God has middle knowledge requires that God knows the truth-values of counterfactuals of freedom, propositions about what free agents would do in hypothetical circumstances. A well-known objection to middle knowledge, the grounding objection, contends that counterfactuals of freedom have no truth-value because there is no fact to the matter as to what an agent with libertarian freedom would do in counterfactual circumstances. Molinists, however, have offered responses to the grounding objection that they believe are adequate for (...)
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  25. Divine Providence.Brian Davies - 1999 - American Catholic Philosophical Quarterly 73 (4):646-650.
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  26. La Concezione Della Pronoia Divina Tra Male E Libertà Morale in Filone Alessandrino E Nel Mediogiudaismo.Chiara Della Putta - unknown
    The purpose of my research is to read the work of Philo of Alexandria within the historical and cultural frame of middlejudaism and through the key notion of divine providence. I am led by the convinction that the most meaningful element about this notion is its bound with men’s individual fate that, in turn, opens up the great problems of moral freedom and evil. I do not want to retrieve the physical or metaphysical meanings of the various theories about providence, (...)
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  27. Divine Providence in the Philosophy of the Empire.Myrto Dragona-Monachou - 1994 - In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter. pp. 4417-4490.
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  28. Peter Frick Divine Providence in Philo of Alexandria. (Texts and Studies in Ancient Judaism, 77). (Tübingen: Mohr Siebeck, 1999). Pp. XIII+220. DM 85 Hbk. [REVIEW]S. F. - 2000 - Religious Studies 36 (1):123-125.
  29. Alexander's «'Inaya» Transformed: Justice as Divine Providence in Al-Farabi.Bakr El Fekkak - 2010 - Documenti E Studi Sulla Tradizione Filosofica Medievale 21:1-17.
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  30. Two Accounts of Providence.Thomas Flint - 1988 - In Thomas V. Morris (ed.), Divine and Human Action: Essays on the Metaphysics of Theism. Cornell University Press. pp. 147-181.
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  31. Divine Providence.Thomas P. Flint - 2008 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Ithaca: Oxford University Press.
    This article attempts to spell out more clearly the Thomist, the Openist, and the Molinist approaches to divine providence, and to indicate the strengths and weaknesses of these three positions. It begins by discussing both the traditional notion of divine providence and the libertarian picture of freedom. The article then argues that each theory of divine providence has its advantages and disadvantages. Each has had numerous able and creative defenders. As with most philosophical disputes, one can hardly expect this debate (...)
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  32. A New Anti-Anti-Molinist Argument.Thomas P. Flint - 1999 - Religious Studies 35 (3):299-305.
    This paper argues that William Hasker's 'A new anti-Molinist argument' offers a fascinating but ultimately unsuccessful new instalment in his continuing campaign to discredit the picture of providence based on the theory of middle knowledge. It is first shown that Hasker's argument, though suffering from a seemingly irreparable logical gap, does nicely highlight a significant (and hitherto unduly underemphasized) point of contention between Molinists and anti-Molinists -- the question whether or not Molinists are committed to viewing counterfactuals of creaturely freedom (...)
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  33. God's General Concurrence with Secondary Causes: Why Conservation is Not Enough.Alfred J. Freddoso - 1991 - Philosophical Perspectives 5:553-585.
    After an exposition of some key concepts in scholastic ontology, this paper examines four arguments presented by Francisco Suarez for the thesis, commonly held by Christian Aristotelians, that God's causal contribution to effects occurring in the ordinary course of nature goes beyond His merely conserving created substances along with their active and passive causal powers. The postulation of a further causal contribution, known as God's general concurrence (or general concourse), can be viewed as an attempt to accommodate an element of (...)
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  34. Swinburne on Providence.Richard M. Gale - 2000 - Religious Studies 36 (2):209-219.
    My review of Swinburne's elaborate and ingenious higher-good type theodicy will begin with an examination of his argument for why the theist needs a theodicy in the first place. After a preliminary sketch of his theodicy and its crucial free-will plank, its rational-choice theoretic arguments will be critically scrutinized.
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  35. Tropes as Divine Acts: The Nature of Creaturely Properties in a World Sustained by God.Robert K. Garcia - 2015 - European Journal for Philosophy of Religion 7 (3):105--130.
    I aim to synthesize two issues within theistic metaphysics. The first concerns the metaphysics of creaturely properties and, more specifically, the nature of unshareable properties, or tropes. The second concerns the metaphysics of providence and, more specifically, the way in which God sustains creatures, or sustenance. I propose that creaturely properties, understood as what I call modifier tropes, are identical with divine acts of sustenance, understood as acts of property-conferral. I argue that this *theistic conferralism* is attractive because it integrates (...)
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  36. Ontology and Providence in Creation: Taking Ex Nihilo Seriously. By Mark I. T. Robson.Thomas E. Gaston - 2011 - Heythrop Journal 52 (2):313-313.
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  37. Providence and Evil.Peter Geach - 1977 - Cambridge: Cambridge University Press.
    It is the assertion that the world is ruled by Divine Providence that gives rise to the problem of evil; if the world is planned in all its detail by a mind ...
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  38. Abraham's Dice: Chance and Providence in the Monotheistic Traditions.Karl W. Giberson (ed.) - 2016 - Oxford University Press USA.
    Most of us believe everything happens for a reason. Whether it is "God's will","karma", or "fate," we want to believe that nothing in the world, especially disasters and tragedies, is a random, meaningless event. But now, as never before, confident scientific assertions that the world embodies a profound contingency are challenging theological claims that God acts providentially in the world. The random and meandering path of evolution is widely used as an argument that God did not create life.Abraham's Dice explores (...)
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  39. Rousseau on Providence.Victor Gourevitch - 2000 - Review of Metaphysics 53 (3):565 - 611.
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  40. La Congrégation Des Sœurs de la Divine Providence de Ribeauvillé Pendant la Seconde Guerre Mondiale, 1939-1945.Jean-Noël Grandhomme - 2011 - Revue des Sciences Religieuses 85 (4):523-556.
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  41. God and Moral Perfection.Shawn Graves - forthcoming - Oxford Studies in Philosophy of Religion.
    One will be hard-pressed to find a morally perfect agent in this world. It’s not that there aren’t any morally good people. It just takes a lot to be morally perfect. However, theists claim that God is morally perfect. (Atheists claim that if God exists, God is morally perfect.) Perhaps they are mistaken. This chapter presents an argument for the conclusion that God is not morally perfect. The argument depends upon two things: (1) the nature of the concept of moral (...)
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  42. The Lattice Milieu.Rowan Grigg - unknown
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  43. Closing the Door on Limited-Risk Open Theism.Johannes Grössl & Leigh Vicens - 2014 - Faith and Philosophy 31 (4):475-485.
    This paper argues against a version of open theism defended by Gregory Boyd, which we call “limited risk,” according to which God could guarantee at creation at least the fulfillment of His most central purpose for the world: that of having a “people for himself.” We show that such a view depends on the assumption that free human decisions can be “statistically determined” within certain percentage ranges, and that this assumption is inconsistent with open theists’ commitment to a libertarian conception (...)
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  44. Ecology and the Death of Providence.Garrett Hardin - 1980 - Zygon 15 (1):57-68.
  45. Problem: The Concept of Chance and Divine Providence.John Harrington - 1954 - Proceedings and Addresses of the American Philosophical Association 28:176.
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  46. Divine Providence and the Problem of Evil.Charles A. Hart - 1943 - New Scholasticism 17 (1):68-69.
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  47. The Antinomies of Divine Providence.William Hasker - 2002 - Philosophia-Christi 4 (2):361-375.
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  48. A New Anti-Molinist Argument.William Hasker - 1999 - Religious Studies 35 (3):291-297.
    An argument is given showing that, on the assumptions of Molinism, human beings must bring about the truth of the counterfactuals of freedom that govern their actions. But, it is claimed, it is impossible for humans to do this, and so Molinism is involved in a contradiction. The Molinist must maintain, on the contrary, that we can indeed bring about the truth of counterfactuals of freedom about us. This question turns out to depend on whether the counterfactuals of freedom are, (...)
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  49. Divine Providence.William Hasker - 1999 - Faith and Philosophy 16 (2):248-253.
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  50. How Good/Bad is Middle Knowledge? A Reply to Basinger.William Hasker - 1993 - International Journal for Philosophy of Religion 33 (2):111 - 118.
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