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Clifford Williams [33]Clifford E. Williams [4]Clifford John Williams [1]
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Clifford Williams
Wheaton College, Illinois
Clifford Williams
Trinity International University
  1.  64
    The Metaphysics of a- and B-Time.Clifford Williams - 1996 - Philosophical Quarterly 46 (184):371-381.
    The traditional description of A- and B-time is that the former consists of a mind-independent past, present, and future, and that the latter consists solely of the time relations--earlier than, simultaneous with, and later than. Although this description makes it look as if there are two clearly contrasting concepts of time, it does not differentiate the passage of A-time from the succession in B-time. Nor does it explain what it means for events in B-time to be equally real and for (...)
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  2.  89
    The Phenomenology of B-Time.Clifford Williams - 1992 - Southern Journal of Philosophy 30 (2):123-137.
    I argue that our experience of time supports the B-Theory of time and not the A-Theory of time. We do not experience pastness, presentness, and futurity as mind-independent properties of events. My method in supporting this experiential claim is to show that our experience of presentness is like our experience of hereness--in neither case are we aware of a mind-independent property over and above the events or objects to which we ascribe the presentness or hereness.
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  3.  31
    A Bergsonian Approach to a- and B-Time.Clifford Williams - 1998 - Philosophy 73 (3):379-393.
    Debate between the A- and B-theories has rested on the supposition that there is a clear difference between A- and B-time. I argue that this supposition is mistaken for two reasons. We cannot distinguish the two conceptions of time by means of Bergsonian intuition. Unless we can do so, we cannot distinguish them at all. I defend by imagining various ways to intuit the two kinds of time, and maintaining that none of them works. I defend by showing that the (...)
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  4.  50
    B-Time Transition.Clifford Williams - 1998 - Philosophical Inquiry 20 (3-4):59-63.
    I argue that the proper way to think of the difference between A- and B-time is not as the difference between transition and the lack of transition, as is common, but as A-transition and B-transition. However, it is not evident what the difference is between these two kinds of transition. Thus, it is not evident what the difference is between A- and B-time.
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  5.  89
    Beyond a-and B-Time.Clifford Williams - 2003 - Philosophia 31 (1-2):75-91.
    The common assumption in the debate between the A- and B-theories is that there is a difference between A- and B-time. A-time has been said to be characterized by a flow, whereas B-time has been said not to consist of a flow. This way of construing the debate, however, is mistaken. Both A- and B-time possess "flow" or transition. But if this is so, we need to ask how B-time flow differs from A-time flow. I argue that none of the (...)
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  6.  66
    Meaning, Reference and Tense.Clifford E. Williams - 1976 - Analysis 36 (3):132 - 136.
    In a recent article entitled “Tensed Sentences and Free Repeatability” (The Philosophical Review,” 1973), Stephen E. Braude puts forward the following argument: (a) Nonsimultaneous replicas of tensed sentences have the same sense; (b) therefore, tensed sentences are not translatable into tenseless sentences. I point out that the plausibility of (a) depends on which theory of meaning is true. If the rules of use theory of meaning is true, then (a) is true, but if either the content or reference theory of (...)
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  7. Does God Exist Successively?Clifford E. Williams - 1968 - Pacific Philosophical Quarterly 49 (2):197.
     
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  8.  13
    Kierkegaardian Suspicion and Properly Basic Beliefs.Clifford Williams - 1994 - Religious Studies 30 (3):261 - 267.
    It is a commonplace that Kierkegaard believed Christians should adopt a stance of suspicion toward their beliefs. What appear to be genuine Christian beliefs may, he thought, really be spurious, not by virtue of being false, but by virtue of arising in illegitimate ways. Kierkegaard's works are replete with descriptions of these illegitimate ways – the psychological and sociological conditions that produce what people mistakenly take to be genuine Christian beliefs.
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  9.  21
    Theories of Human Nature. [REVIEW]Clifford Williams - 1993 - Teaching Philosophy 16 (1):71-73.
  10. Robert B. Kruschwitz and Robert C. Roberts, Eds., The Virtues: Contemporary Essays on Moral Character. [REVIEW]Clifford Williams - 1987 - Philosophy in Review 7 (6):239-241.
     
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  11.  45
    Christian Materialism and the Parity Thesis.Clifford Williams - 1996 - International Journal for Philosophy of Religion 39 (1):1 - 14.
    John Locke asserted that God could have, if he wished, given the ability to think, feel, and love to matter instead of to spirit. The inference he drew from this assertion was that all the "ends of morality and religion" could be accounted for even if people were purely material. Matter and spirit, therefore, are on a par with respect to these ends. I argue for this parity, concluding that it doesn't matter whether Christians are materialists or dualists.
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  12.  39
    The Date-Analysis of Tensed Sentences.Clifford Williams - 1992 - Australasian Journal of Philosophy 70 (2):198 – 203.
    Advocates of the A-Theory of time argue that pastness, presentness and futurity are mind-independent properties of events on the grounds that tensed and tenseless sentences are not semantically equivalent. However, their arguments for semantic nonequivalence do not entail state of affairs nonequivalence, and this latter nonequivalence must also obtain in order for the A-Theory to be true. The situation is like arguing that hereness and thisness are extra, mind-independent properties of places and objects on the grounds that sentences in which (...)
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  13.  17
    Teaching Virtues and Vices.Clifford Williams - 1989 - Philosophy Today 33 (3):195-203.
    Virtues are rarely treated in introductory ethics courses; standard fare usually consists of ethical theory and contemporary social problems. These latter topics, however, do not "fit" our moral lives as closely as do the former, and studying them does not have as much effect on conduct as does studying virtues. For these reasons, it would be good to treat virtues in introductory ethics courses in addition to the standard topics.
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  14. Free Will and Determinism: A Dialogue.Clifford Williams - 1980 - Hackett Publishing Company.
  15.  16
    Livre-arbítrio e determinismo.Clifford Williams - 2002 - Critica.
    Portuguese translation of Free Will and Determinism: A Dialogue (Hackett, 1980), 1-8, 30-32.
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  16.  30
    Topic Neutrality and the Mind–Body Problem.Clifford Williams - 2000 - Religious Studies 36 (2):203-207.
    In a previous paper I argued that there is conceptual parity between Christian materialism and Christian dualism because nonmatter is neutral with respect to thinking and feeling -- it might do these but it also might not. This undermines the explanatory power of immaterial souls. J. P. Moreland responded by saying that dualists reject this neutral conception of souls: souls are not generic immaterial substances, but consist of a special kind of nonmatter, namely, nonmatter whose essence it is to think (...)
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  17.  16
    Love and Beauty. [REVIEW]Clifford Williams - 1990 - International Philosophical Quarterly 30 (4):501-502.
  18.  22
    Indeterminism and the Theory of Agency.Clifford Williams - 1984 - Philosophy and Phenomenological Research 45 (1):111-119.
    The theory of agency has been put forward to avoid the charge that uncaused actions are capricious. I argue that the introduction of agency does not remove the capriciousness that uncaused actions are said to have, because free actions, even with agency, still must possess those characteristics that the indeterminist’s uncaused actions possess: having no sufficient condition, and being able to be different even if all prior happenings and circumstances were the same. Moreover, an appeal to goals and purposes, though (...)
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  19. Derk Pereboom, Ed., Free Will Reviewed By.Clifford Williams - 1998 - Philosophy in Review 18 (4):240-242.
  20. Thomas Pink, The Psychology of Freedom Reviewed By.Clifford Williams - 1997 - Philosophy in Review 17 (3):201-203.
     
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  21.  5
    Theories of Human Nature: Classical and Contemporary Readings. [REVIEW]Clifford Williams - 1993 - Teaching Philosophy 16 (1):71-73.
  22. R. Kane, Free Will and Values Reviewed By.Clifford Williams - 1986 - Philosophy in Review 6 (9):450-452.
     
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  23. Alan Soble, Ed., Eros, Agape and Philia: Readings in the Philosophy of Love. [REVIEW]Clifford Williams - 1990 - Philosophy in Review 10 (6):255-257.
     
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  24. Derk Pereboom, Ed., Free Will. [REVIEW]Clifford Williams - 1998 - Philosophy in Review 18:240-242.
     
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  25. Ermanno Bencivenga, Freedom: A Dialogue Reviewed By.Clifford Williams - 1998 - Philosophy in Review 18 (4):240-242.
     
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  26. Ermanno Bencivenga, Freedom: A Dialogue. [REVIEW]Clifford Williams - 1998 - Philosophy in Review 18:240-242.
  27. Existential Reasons for Belief in God: A Defense of Desires and Emotions for Faith.Clifford Williams - 2011 - Downers Grove, IL, USA: IVP Academic.
    An exposition and defense of an existential argument for believing in God.
     
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  28. Now, Extensional Interchangeability, and the Passage of Time.Clifford E. Williams - 1974 - Philosophical Forum 5 (3):405.
  29. 'Now', Interchangeability Without a Change of Truth Value, and Time.Clifford E. Williams - 1972 - Dissertation, Indiana University
     
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  30. On Love and Friendship: Philosophical Readings.Clifford Williams (ed.) - 1995 - Jones & Bartlett.
    Selections on romantic love, agape and eros, friendship, the possibility of love, love and emotion, and caring.
     
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  31. Pure Becoming and the Concept of Time.Clifford Williams - 1977 - Pacific Philosophical Quarterly 58 (1):52.
     
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  32. Personal Virtues: Introductory Essays.Clifford Williams (ed.) - 2005 - Palgrave-Macmillan.
    Articles: "Generosity of Spirit" by Joseph Kupfer, "Gratitude and Justice" by Patrick Boleyn-Fitzgerald, "Humility" by Nancy Snow, "The Practice of Pride" by Tara Smith, "The Cognitive Structure of Compassion" by Martha C. Nussbaum, "Reasons for Love" by Robert C. Solomon, "The Value of Hope" by Luc Bovens, "Patience and Courage" by Eamonn Callan, "Forgivingness" by Robert C. Roberts, "Trust as an Affective Attitude" by Karen Jones.
     
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  33. Raziel Abelson, Lawless Mind Reviewed By.Clifford Williams - 1990 - Philosophy in Review 10 (2):45-47.
  34. Raziel Abelson, Lawless Mind. [REVIEW]Clifford Williams - 1990 - Philosophy in Review 10:45-47.
     
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  35. Religion and the Meaning of Life: An Existential Approach.Clifford Williams - 2020 - Cambridge University Press.
    As humans, we want to live meaningfully, yet we are often driven by impulse. In Religion and the Meaning of Life, Williams investigates this paradox – one with profound implications. Delving into felt realities pertinent to meaning, such as boredom, trauma, suicide, denial of death, and indifference, Williams describes ways to acquire meaning and potential obstacles to its acquisition. This book is unique in its willingness to transcend a more secular stance and explore how one's belief in God may be (...)
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  36. R. Kane, Free Will And Values. [REVIEW]Clifford Williams - 1986 - Philosophy in Review 6:450-452.
     
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  37. Thomas Pink, The Psychology of Freedom. [REVIEW]Clifford Williams - 1997 - Philosophy in Review 17:201-203.
     
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