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Brian Leftow [117]Brian Lee Leftow [1]
  1.  59
    God and Necessity.Brian Leftow - 2012 - Oxford University Press.
    Modal basics -- Some solutions -- Theist solutions -- The ontology of possibility -- Modal truthmakers -- Modality and the divine nature -- Deity as essential -- Against deity theories -- The role of deity -- The biggest bang -- Divine concepts -- Concepts, syntax, and actualism -- Modality: basic notions -- The genesis of secular modality -- Modal reality -- Essences -- Non-secular modalities -- Theism and modal semantics -- Freedom, preference, and cost -- Explaining modal status -- Explaining (...)
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  2.  58
    Perfection and Possibility.Brian Leftow - 2015 - Faith and Philosophy 32 (4):423-431.
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  3. Why Perfect Being Theology?Brian Leftow - 2011 - International Journal for Philosophy of Religion 69 (2):103-118.
    I display the historical roots of perfect being theology in Greco-Roman philosophy, and the distinctive reasons for Christians to take up a version of this project. I also rebut a recent argument that perfect-being reasoning should lead one to atheism.
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  4.  46
    Time and Eternity.Brian Leftow - 1991 - Ithaca: Cornell University Press.
    [I] Introduction The Western religions all claim that God is eternal. This claim finds strong expression in the Old Testament, which is common property of ...
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  5.  55
    A Latin Trinity.Brian Leftow - 2004 - Faith and Philosophy 21 (3):304-333.
    Latin models of the Trinity begin from the existence of one God, and try to explain how one God can be three Persons. I offer an account of this based on an analogy with time-travel. A time-traveler returning to the same point in time repeatedly might have three successive events in his/her life occurring at that one location in public time. So too, God’s life might be such that three distinct parts of His life are always occurring at once, though (...)
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  6.  85
    No Best World: Moral Luck.Brian Leftow - 2005 - Religious Studies 41 (2):165.
    William Rowe and others argue that if ours is a possible world than which there is a better, it follows that God does not exist. If this is correct, then if there is no best possible world, it is not so much as possible that God exist. I reject the key premise of Rowe's argument. The key to seeing that it is false, I suggest, is seeing that God is subject to something fairly called moral luck. In this first part (...)
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  7. Divine Simplicity.Brian Leftow - 2006 - Faith and Philosophy 23 (4):365-380.
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  8. Is God an Abstract Object?Brian Leftow - 1990 - Noûs 24 (4):581-598.
    Before Duns Scotus, most philosophers agreed that God is identical with His necessary intrinsic attributes--omnipotence, omniscience, etc. This Identity Thesis was a component of widely held doctrines of divine simplicity, which stated that God exemplifies no metaphysical distinctions, including that between subject and attribute. The Identity Thesis seems to render God an attribute, an abstract object. This paper shows that the Identity Thesis follows from a basic theistic belief and does not render God abstract. If also discusses how one might (...)
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  9.  36
    Tempting God.Brian Leftow - 2014 - Faith and Philosophy 31 (1):3-23.
    Western theism holds that God cannot do evil. Christians also hold that Christ is God the Son and that Christ was tempted to do evil. These claims appear to be jointly inconsistent. I argue that they are not.
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  10.  99
    On God and Necessity.Brian Leftow - 2014 - Faith and Philosophy 31 (4):435-459.
    My God and Necessity offers a theist a theory of modal truth. Two recent articles criticize the theory’s motivation and main features. I reply to these criticisms.
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  11.  3
    Divine Simplicity and Divine Freedom.Brian Leftow - 2015 - Proceedings of the American Catholic Philosophical Association 89:45-56.
    I explain the doctrine of divine simplicity, and reject what is now the standard way to explicate it in analytic philosophy. I show that divine simplicity imperils the claim that God is free, and argue against a popular proposal for dealing with the problem.
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  12.  3
    The Nature of Necessity.Brian Leftow - 2017 - Res Philosophica 94 (3):359-383.
    I give an account of the nature of absolute or metaphysical necessity. Absolute-necessarily P, I suggest, just if it is always the case that P and there never is or was a power with a chance to bring it about, bring about a power to bring it about, etc., that not P. I display both advantages and a cost of this sort of definition.
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  13.  32
    11. God and the Problem of Universals.Brian Leftow - 2006 - Oxford Studies in Metaphysics 2:325.
  14.  49
    No Best World: Creaturely Freedom.Brian Leftow - 2005 - Religious Studies 41 (3):269-285.
    William Rowe and others argue that if this is a possible world than which there is a better, it follows that God does not exist. I now reject the key premise of Rowe's argument. I do so first within a Molinist framework. I then show that this framework is dispensable: really all one needs to block the better-world argument is the assumption that creatures have libertarian free will. I also foreclose what might seem a promising way around the 'moral-luck' counter (...)
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  15. A Leibnizian Cosmological Argument.Brian Leftow - 1989 - Philosophical Studies 57 (2):135 - 155.
    I explicate and defend leibniz's argument from "eternal truths" to the existence of god. I argue that necessary beings can be caused to exist, Showing how one can apply a counterfactual analysis to such causation, Then argue that if such beings can be caused to exist, They are.
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  16. A Timeless God Incarnate.Brian Leftow - 2002 - In Stephen T. Davis, Daniel Kendall & Gerald O'Collins (eds.), The Incarnation. Oxford Up. pp. 273--299.
     
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  17.  35
    Omnipotence.Brian Leftow - 2009 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
    The doctrine that God is omnipotent takes its rise from Scriptural texts which concern two linked topics. One is how much power God has to put behind actions: enough that nothing is too hard, enough to do whatever he pleases. The other is how much God can do: ‘all things’. The link is obvious: we measure strength by what tasks it is adequate to perform, and God is so strong he can do all things. The Christian philosophical theologian who seeks (...)
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  18.  7
    Two Trinities: Reply to Hasker: Brian Leftow.Brian Leftow - 2010 - Religious Studies 46 (4):441-447.
    William Hasker replies to my arguments against Social Trinitarianism, offers some criticism of my own view, and begins a sketch of another account of the Trinity. I reply with some defence of my own theory and some questions about his.
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  19. A Modal Cosmological Argument.Brian Leftow - 1988 - International Journal for Philosophy of Religion 24 (3):159 - 188.
  20. Anselm on the Cost of Salvation.Brian Leftow - 1997 - Medieval Philosophy and Theology 6 (1):73 - 92.
    This paper examines Anselm’s reply to this argument in order to shed light on a number of issues in philosophical theology, including the metaphysics of the Incarnation, the relation between perfect being theology and the doctrines of the Incarnation and the Atonement, the senses in which the Christian God might be impassible, and the nature of God’s perfect rationality and wisdom. (edited).
     
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  21. Impossible Worlds.Brian Leftow - 2006 - Religious Studies 42 (4):393-402.
    Richard Brian Davis offers several criticisms of a semantics I once proposed for subjunctive conditionals with impossible antecedents. I reply to these.
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  22.  33
    The Cambridge Companion to Anselm.Brian Leftow (ed.) - 2004 - Cambridge University Press.
    Anselm of Canterbury (1033-1109), Benedictine monk and the second Norman archbishop of Canterbury, is regarded as one of the most important philosophers and theologians of the Middle Ages. The essays in this volume explore all of his major ideas both philosophical and theological, including his teachings on faith and reason, God's existence and nature, logic, freedom, truth, ethics, and key Christian doctrines. There is also discussion of his life, the sources of his thought, and his influence on other thinkers. New (...)
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  23. Souls Dipped in Dust.Brian Leftow - 2001 - In Kevin Corcoran (ed.), Soul, Body, and Survival: Essays on the Metaphysics of Human Persons. Cornell University Press. pp. 120--138.
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  24. Anselm's Neglected Argument.Brian Leftow - 2002 - Philosophy 77 (3):331-347.
    Anselm is commonly credited with two a priori arguments for God's existence, the non-modal argument of Proslogion 2 and a modal argument some find in Proslogion 3. But his Reply to Gaunilo contains a third. The argument as Anselm gives it has flaws, but they are not fatal, and its main premise can serve as the basis of a simpler, stronger argument.
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  25.  40
    Whither Philosophy of Religion?Brian Leftow, Pamela Sue Anderson & J. L. Schellenberg - 2015 - Religious Studies 51 (3):441-454.
  26. Anselm's Perfect Being Theology.Brian Leftow - 2004 - In The Cambridge Companion to Anselm. Cambridge University Press. pp. 132--156.
     
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  27.  79
    Immutability.Brian Leftow - 2008 - Stanford Encyclopedia of Philosophy.
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  28.  44
    Aquinas on Attributes.Brian Leftow - 2003 - Medieval Philosophy and Theology 11 (1):1-41.
  29. Swinburne on Divine Necessity.Brian Leftow - 2010 - Religious Studies 46 (2):141-162.
    Most analytic philosophers hold that if God exists, He exists with broad logical necessity. Richard Swinburne denies the distinction between narrow and broad logical necessity, and argues that if God exists, His existence is narrow-logically contingent. A defender of divine broad logical necessity could grant the latter claim. I argue, however, that not only is God's existence broad-logically necessary, but on a certain understanding of God's relation to modality, it comes out narrow-logically necessary. This piece argues against Swinburne's overall account (...)
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  30. Timelessness and Foreknowledge.Brian Leftow - 1991 - Philosophical Studies 63 (3):309 - 325.
  31.  83
    Anselmian Polytheism.Brian Leftow - 1988 - International Journal for Philosophy of Religion 23 (2):77 - 104.
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  32. Aquinas, Divine Simplicity and Divine Freedom.Brian Leftow - 2009 - In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
  33.  56
    God's Deontic Perfection.Brian Leftow - 2013 - Res Philosophica 90 (1):69-95.
    I offer part of an account of divine moral perfection. I defend the claim that moral perfection is possible, then argue that God has obligations, so that one part of his moral perfection must be perfection in meeting these. I take up objections to divine obligations, then finally offer a definition of divine deontic perfection.
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  34.  65
    Time Travel and the Trinity.Brian Leftow - 2012 - Faith and Philosophy 29 (3):313-324.
    I have used a time travel story to model the “Latin” version of the Trinity. William Hasker’s “A Leftovian Trinity?” criticizes my arguments. This piece replies.
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  35.  53
    Aquinas on God and Modal Truth.Brian Leftow - 2005 - Modern Schoolman 82 (3):171-200.
  36. God's Impassibility, Immutability, and Eternality.Brian Leftow - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
     
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  37. The Humanity of God.Brian Leftow - 2011 - In Anna Marmodoro & Jonathan Hill (eds.), The Metaphysics of the Incarnation. Oxford University Press.
     
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  38.  62
    God and Abstract Entities.Brian Leftow - 1990 - Faith and Philosophy 7 (2):193-217.
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  39.  81
    One Step Toward God.Brian Leftow - 2011 - Royal Institute of Philosophy Supplement 68 (68):67-103.
    I describe a new argument for the existence of God, and argue one of its steps. En route I criticize class-nominalist theories of attributes, and sketch an alternate theory involving God.
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  40.  54
    Aquinas on Time and Eternity.Brian Leftow - 1990 - American Catholic Philosophical Quarterly 64 (3):387-399.
  41.  19
    Why Didn't God Create the World Sooner?Brian Leftow - 1991 - Religious Studies 27 (2):157.
    The Western monotheisms agree that God has created the universe, and that at some point in the past, the universe began to exist. Thus they believe that and are compatible. Yet one can argue that and are incompatible, so that the Western theistic picture of creation is inconsistent. Augustine's Confessions quotes a famous argument that entails~: What was God doing before he made heaven and earth? … if did nothing, why did he not continue in this way … forever …? (...)
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  42. Necessity.Brian Leftow - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
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  43.  9
    The Ontological Argument.Brian Leftow - 2005 - In William J. Wainwright (ed.), The Oxford Handbook of Philosophy of Religion. Oxford University Press.
    This chapter presents and critically discusses the main historical variants of the “ontological argument,” a form of a priori argument for the existence of God pioneered by Anselm of Canterbury. I assess the contributions of Anselm, Descartes, Leibniz, and Gödel, and criticisms by Gaunilo, Kant, and Oppy among others.
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  44.  89
    On a Principle of Sufficient Reason.Brian Leftow - 2003 - Religious Studies 39 (3):269-286.
    In The Metaphysics of Creation and The Metaphysics of Theism, Norman Kretzmann defends an argument for God's existence which he claims to find in Aquinas. I assess this argument's key premise, a principle of sufficient reason, that: ‘PSR2: Every existing thing has a reason for its existence either in the necessity of its own nature or in the causal efficacy of some other beings’. PSR2 requires God's nature to explain His existence. Kretzmann does not tell us how this explanation is (...)
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  45.  53
    Anselmian Presentism.Brian Leftow - 2009 - Faith and Philosophy 26 (3):297-319.
    I rebut four claims made in a recent article by Katherin Rogers. En route I discuss how a timeless God might perceive all of “tensed” time at once.
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  46.  4
    Change, Cause and Contradiction.Brian Leftow & Robin Le Poidevin - 1994 - Philosophical Quarterly 44 (176):406.
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  47.  25
    Anselm on the Necessity of the Incarnation.Brian Leftow - 1995 - Religious Studies 31 (2):167 - 185.
    Anselm's "Cur Deus" Homo argues that only by the Incarnation can God save humanity. This seems to sit ill with the claim that God is omnipotent and absolutely free, for this entails that God could save humanity in other ways. I show that features of Anselm's concept of God and treatment of necessity make the claim that the Incarnation is a necessary means of salvation problematic. I then show that for Anselm, all conditions which make the Incarnation necessary for human (...)
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  48.  34
    On Hasker on Leftow on Hasker on Leftow.Brian Leftow - 2012 - Faith and Philosophy 29 (3):334-339.
    William Hasker has rejected my rejection of his criticisms of my “Latin” account of the Trinity. I now reject his rejection.
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  49.  3
    Précis of God and Necessity.Brian Leftow - 2014 - European Journal for Philosophy of Religion 6 (3):1--3.
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  50. Routledge Encyclopedia of Philosophy.Brian Leftow - 1998 - Routledge.
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