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Brian Leftow [116]Brian Lee Leftow [1]
  1. (1 other version)God and necessity.Brian Leftow - 2012 - Oxford: Oxford University Press.
    Brian Leftow offers a theist theory of necessity and possibility, and a new sort of argument for God's existence. He argues that necessities of logic and mathematics are determined by God's nature, but that it is events in God's mind - his imagination and choice - that account for necessary truths about concrete creatures.
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  2. (1 other version)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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  3. .Brian Leftow - 2002
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  4.  30
    Anselm's Argument: Divine Necessity.Brian Leftow - 2022 - Oxford, United Kingdom: Oxford University Press.
    "Anselm of Canterbury gave the first modal "ontological" argument for God's existence. Yet, despite its distinct originality, philosophers have mostly avoided the question of what modal concepts the argument uses, and whether Anselm's metaphysics entitles him to use them. Here, Brian Leftow sets out Anselm's modal metaphysics. He argues that Anselm has an "absolute", "broadly logical", or "metaphysical" modal concept, and that his metaphysics provides acceptable truth makers for claims in this modality. He shows that his modal argument is committed (...)
  5. 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. Time and Eternity.Brian Leftow - 1992 - Religious Studies 28 (3):429-431.
     
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  7. 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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  8. 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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  9. 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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  10. Anti social trinitarianism.Brian Leftow - 1999 - In Trinity, The. Oxford University Press. pp. 203-249.
     
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  11. 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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  12. Divine Simplicity.Brian Leftow - 2006 - Faith and Philosophy 23 (4):365-380.
    Augustine, Aquinas and many other medievals held the doctrine of divine simplicity (DDS) -that God has no parts of any sort. Augustine took this to imply that for any non-relational attribute F, if God is F, God = Fness. This can seem to create three problems. I set them out. Having done so, I show that Augustine's DDS is set within a view of attributes now unfamiliar to us. When we bring this into the picture, it turns out that two (...)
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  13. Omnipotence.Brian Leftow - 2008 - In Thomas P. Flint & Michael Rea (eds.), The Oxford handbook of philosophical theology. New York: 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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  14. The humanity of God.Brian Leftow - 2011 - In Anna Marmodoro & Jonathan Hill (eds.), The Metaphysics of the Incarnation. Oxford University Press USA.
     
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  15.  56
    God, Time and Knowledge.Brian Leftow - 1992 - Philosophical Review 101 (2):444.
  16. Naturalistic pantheism.Brian Leftow - 2016 - In Andrei A. Buckareff & Yujin Nagasawa (eds.), Alternative Concepts of God: Essays on the Metaphysics of the Divine. Oxford, United Kingdom: Oxford University Press.
     
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  17. Modes without Modalism.Brian Leftow - 2007 - In Peter van Inwagen and Dean Zimmerman (ed.), Persons: Human and Divine. Oxford University Press. pp. 357--375.
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  18. The ontological argument.Brian Leftow - 2005 - In William J. Wainwright (ed.), The Oxford handbook of philosophy of religion. New York: 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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  19.  46
    Souls dipped in dust.Brian Leftow - 2001 - In Kevin Corcoran (ed.), Soul, body, and survival: essays on the metaphysics of human persons. Ithaca: Cornell University Press. pp. 120--138.
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  20.  64
    Is Perfect Being Theology Informative?Brian Leftow - 2022 - Philosophical Quarterly 73 (1):164-183.
    Jeff Speaks has recently argued that perfect being theology treating God as the greatest possible being—he calls it alethic perfect being theology—cannot deliver new information about God. This argument is central to his critique of all forms of perfect being theology. For as Speaks sees it, other forms of perfect being theology may collapse into alethic perfect being theology, i.e. fail in the end to be a different sort of project. I lay out how he understands alethic perfect being theology (...)
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  21. 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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  22. Aquinas on Attributes.Brian Leftow - 2003 - Journal of Nietzsche Studies 11 (1):1-41.
  23. 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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  24. The Cambridge Companion to Anselm.Brian Davies & Brian Leftow - 2006 - International Journal for Philosophy of Religion 59 (2):117-120.
     
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  25. 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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  26.  73
    Composition and Christology.Brian Leftow - 2011 - Faith and Philosophy 28 (3):310-322.
    One central claim of orthodox Christianity is that in Jesus of Nazareth, God became man. On Chalcedonian orthodoxy, this involves one person, God the Son, having two natures, divine and human. If He does, one person has two properties, deity and humanity. But the Incarnation also involves concrete objects, God the Son (GS), Jesus’s human body (B) and—I will assume—Jesus’s human soul (S). If God becomes human, GS, B and S somehow become one thing. It would be good to have (...)
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  27. Immutability.Brian Leftow - 2008 - Stanford Encyclopedia of Philosophy.
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  28. Aquinas on Time and Eternity.Brian Leftow - 1990 - American Catholic Philosophical Quarterly 64 (3):387-399.
  29. God and Abstract Entities.Brian Leftow - 1990 - Faith and Philosophy 7 (2):193-217.
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  30.  64
    Two Trinities: Reply to Hasker.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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  31.  23
    Necessary Moral Perfection.Brian Leftow - 1989 - Pacific Philosophical Quarterly 70 (3):240-260.
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  32. 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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  33.  84
    Eternity and Simultaneity.Brian Leftow - 1991 - Faith and Philosophy 8 (2):148-179.
  34. (1 other version)11. God and the Problem of Universals.Brian Leftow - 2006 - Oxford Studies in Metaphysics 2:325.
  35. 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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  36. Anselm's perfect being theology.Brian Leftow - 2004 - In The Cambridge Companion to Anselm. New York, NY: Cambridge University Press. pp. 132--156.
     
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  37. Anselm on Omnipresence.Brian Leftow - 1989 - New Scholasticism 63 (3):326-357.
  38. 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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  39. The Eternal Present.Brian Leftow - 2002 - In . pp. 21--48.
  40. 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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  41.  21
    Eternity and immutability.Brian Leftow - 2004 - In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Malden, MA: Wiley-Blackwell. pp. 48–77.
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  42. Necessity.Brian Leftow - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge companion to Christian philosophical theology. New York: Cambridge University Press.
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  43. Soul, mind and brain.Brian Leftow - 2010 - In Robert C. Koons & George Bealer (eds.), The waning of materialism. New York: Oxford University Press.
  44.  31
    The Cambridge Companion to Anselm.Brian Leftow (ed.) - 2004 - New York, NY: 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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  45.  74
    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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  46.  69
    The Roots of Eternity.Brian Leftow - 1988 - Religious Studies 24 (2):189 - 212.
    The claim that God is eternal is a standard feature of late–classical and mediaeval philosophical theology. It is prominent in discussions of the relation of God's foreknowledge to human freedom, and its consequences pervade traditional accounts of other kinds of divine knowledge, of God's will, and of God's relation to the world. So an examination of the concept of eternity promises to repay our efforts with a better understanding of the history of philosophical theology and with insight into the concept (...)
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  47. Perfection and Possibility.Brian Leftow - 2015 - Faith and Philosophy 32 (4):423-431.
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  48. A modal cosmological argument.Brian Leftow - 1988 - International Journal for Philosophy of Religion 24 (3):159 - 188.
  49. Timelessness and foreknowledge.Brian Leftow - 1991 - Philosophical Studies 63 (3):309 - 325.
  50.  58
    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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