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David Basinger [90]David William Basinger [1]
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  1. Reason and Religious Belief: An Introduction to the Philosophy of Religion.Michael Peterson, William Hasker, Bruce Reichenbach & David Basinger - 2008 - New York: Oxford University Press.
    What is the status of belief in God? Must a rational case be made or can such belief be properly basic? Is it possible to reconcile the concept of a good God with evil and suffering? In light of great differences among religions, can only one religion be true? The most comprehensive work of its kind, Reason and Religious Belief, now in its fourth edition, explores these and other perennial questions in the philosophy of religion. Drawing from the best in (...)
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  2.  27
    The Openness of God: A Biblical Challenge to the Traditional Understanding of God.Clark H. Pinnock, Richard Rice, John Sanders, William Hasker & David Basinger - 1994 - Downers Grove: Intervarsity Press.
    Written by five scholars whose expertise extends across the disciplines of biblical, historical, systematic, and philosophical theology, this is a careful and ...
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  3. Religious Diversity (Pluralism).David Basinger - 2014 - Stanford Encyclopedia of Philosophy:1.
    With respect to many, if not most issues, there exist significant differences of opinion among individuals who seem to be equally knowledgeable and sincere. Individuals who apparently have access to the same information and are equally interested in the truth affirm incompatible perspectives on, for instance, significant social, political, and economic issues. Such diversity of opinion, though, is nowhere more evident than in the area of religious thought. On almost every religious issue, honest, knowledgeable people hold significantly diverse, often incompatible (...)
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  4.  5
    Miracles.David Basinger - 2018 - Cambridge University Press.
    This book is a critical overview of the manner in which the concept of miracle is understood and discussed in contemporary analytic philosophy of religion. In its most basic sense, a miracle is an unusual, unexpected, observable event brought about by direct divine intervention. The focus of this study is on the key conceptual, epistemological, and theological issues that this definition of the miraculous continues to raise. As this topic is of existential as well as theoretical interest to many, there (...)
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  5.  31
    Divine Providence: The Molinist Account.David Basinger - 2000 - Philosophical Review 109 (2):274.
    Christian theists have always been concerned with the relationship between God’s providential control and human freedom. Flint’s book is an explication and defense of what he sees as the best way for orthodox Christians to conceive of this relationship: the Molinist account.
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  6.  29
    Religious Diversity: A Philosophical Assessment.David Basinger - 2002 - Ashgate.
    Religious diversity exists whenever seemingly sincere, knowledgeable individuals hold incompatible beliefs on the same religious issue. Diversity of this sort is pervasive, existing not only across basic theistic systems but also within these theistic systems themselves. Religious Diversity explores the breadth and significance of such conflict. Examining the beliefs of various theistic systems, particularly within Christianity, Judaism, Hinduism and Buddhism, Basinger discusses seemingly incompatible claims about many religious issues, including the nature of God and the salvation of humankind. He considers (...)
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  7. In What Sense Must God Be Omnibenevolent?David Basinger - 1983 - International Journal for Philosophy of Religion 14 (1):3 - 15.
  8.  54
    Miracles as Violations: Some Clarifications.David Basinger - 1984 - Southern Journal of Philosophy 22 (1):1-7.
    SINCE THE TIME OF HUME, A MIRACLE HAS MOST FREQUENTLY BEEN DEFINED IN PHILOSOPHICAL CIRCLES AS A VIOLATION OF A NATURAL LAW CAUSED BY A GOD. I ARGUE THAT THERE IS A MEANINGFUL SENSE IN WHICH IT CAN BE SAID THAT A NATURAL LAW HAS BEEN VIOLATED. BUT I FURTHER ARGUE THAT SINCE AN EVENT CAN ONLY BE A VIOLATION IN THIS SENSE IF IT IS NOT CAUSED BY A GOD, NO MIRACLE CAN BE SAID TO BE A VIOLATION OF (...)
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  9.  3
    Philosophy and Miracle the Contemporary Debate.David Basinger & Randall Basinger - 1986 - Edwin Mellen Press.
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  10.  89
    Why Petition an Omnipotent, Omniscient, Wholly Good God?David Basinger - 1983 - Religious Studies 19 (1):25 - 41.
    Orthodox Christian theists frequently petition God in the sense that they ask him to bring about some state of affairs which they believe may not occur without divine intervention. Such petitions basically fall into three categories: requests in which the petitioner is asking God to influence significantly the natural environment – e.g. calm a hurricane, requests in which the petitioner is asking God to influence significantly the lives ofother individuals – e.g. reconcile the broken marriage of friends, and requests in (...)
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  11.  73
    Plantinga, Pluralism and Justified Religious Belief.David Basinger - 1991 - Faith and Philosophy 8 (1):67-80.
  12.  59
    Petitionary Prayer: A Response to Murray and Meyers.David Basinger - 1995 - Religious Studies 31 (4):475-484.
    In a recent article in this journal, Michael Murray and Kurt Meyers offer us two innovative and thought-provoking responses to the important question of why God would, even occasionally, refrain from giving us that which he can and would like to give us until we request that he do so: to help the believer learn more about God and thus become more like him and to help the believer realize she is dependent on God. I argue that neither explanation is (...)
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  13.  47
    Middle Knowledge and Classical Christian Thought.David Basinger - 1986 - Religious Studies 22 (3-4):407 - 422.
    To say that God is omniscient, most philosophers and theologians agree, is to say that he knows all true propositions and none that are false. But there is a great deal of disagreement about what is knowable. Some believe that God's knowledge is limited to everything that is actual and that which will follow deterministically from it. He knows, for example, exactly what Caesar was thinking when he crossed the Rubicon and how many horses he had in his army that (...)
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  14. Middle Knowledge and Human Freedom: Some Clarifications.David Basinger - 1987 - Faith and Philosophy 4 (3):330-336.
    The concept of middle knowledge---God’s knowledge of what would in fact happen in every conceivable situation---is just beginning to receive the attention it deserves, For example, it is just now becoming clear to many that classical theism requires the affirmation of middle knowledge. But this concept is also coming under increasing criticism. The most significant of these, I believe, has been developed in a recent discussion by William Hasker, in which he argues that the concept of a true counterfactual of (...)
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  15. 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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  16.  38
    Must God Create the Best Possible World?: A Response.David Basinger - 1980 - International Philosophical Quarterly 20 (3):339-341.
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  17.  88
    Omniscience and Deliberation: A Response to Reichenbach. [REVIEW]David Basinger - 1986 - International Journal for Philosophy of Religion 20 (2/3):169 - 172.
  18.  5
    Predestination and Free Will: Four Views of Divine Sovereignty and Human Freedom.David Basinger & Randall Basinger (eds.) - 1986 - Intervarsity Press.
    David Basinger and Randall Basinger present four different answers to the question "If God is in control, are people really free?" Contributors include John Feinberg, Norman Geisler, Bruce Reichenbach and Clark Pinnock.
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  19.  23
    Petitionary Prayer: A Response to Murray and Meyers: David Basinger.David Basinger - 1995 - Religious Studies 31 (4):475-484.
    In a recent article in this journal, Michael Murray and Kurt Meyers offer us two innovative and thought-provoking responses to the important question of why God would, even occasionally, refrain from giving us that which he can and would like to give us until we request that he do so: to help the believer learn more about God and thus become more like him and to help the believer realize she is dependent on God. I argue that neither explanation is (...)
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  20.  31
    I What is a Miracle?David Basinger - 2011 - In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge University Press. pp. 19.
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  21.  41
    Divine Omniscience and Human Freedom: A ‘Middle Knowledge’ Perspective.David Basinger - 1984 - Faith and Philosophy 1 (3):291-302.
  22.  64
    Religious Diversity: Where Exclusivists Often Go Wrong. [REVIEW]David Basinger - 2000 - International Journal for Philosophy of Religion 47 (1):43-55.
  23.  81
    Pluralism and Justified Religious Belief: A Response to Gellman.David Basinger - 1996 - Faith and Philosophy 13 (2):260-265.
    I have argued previously that the reality of pervasive religious pluralism obligates a believer to attempt to establish her perspective as the correct one. In a recent response, Jerome Gellman maintains that the believer who affirms a ‘religious epistemology’ is under no such obligation in that she need not subject her religious beliefs to any ‘rule of rationality’. In this paper I contend that there do exist some rules of rationality that must be acknowledged-and satisfied-within all epistemic systems and that (...)
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  24.  25
    Miracles and Natural Explanations.David Basinger - 1987 - Sophia 26 (3):22 - 26.
    IN A RECENT DISCUSSION ON THE MIRACULOUS, ROBERT LARMER ARGUES THAT THERE ARE CONCEIVABLE OCCURRENCES FOR WHICH IT WOULD BE MOST REASONABLE TO BELIEVE NO NATURAL EXPLANATION WILL BE FORTHCOMING. IN RESPONSE I ARGUE THAT THERE ARE NO SUCH OCCURRENCES. IT IS, IN PRINCIPLE, ALWAYS JUSTIFIABLE TO MAINTAIN THAT ANY CONCEIVABLE EVENT IS THE PRODUCT OF SOLELY NATURAL CAUSAL FACTORS.
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  25.  96
    Miracles as Evidence for Theism.David Basinger - 1990 - Sophia 29 (1):56 - 59.
    In an ongoing dialogue, Robert Larmer and I have been discussing whether the undisputed occurrence of certain conceivable events would require all honest, thoughtful individuals to acknowledge that God has intervened in earthly affairs. I argue that there is no reason to believe that a nontheist who acknowledged certain healings to be strong evidence for theism but did not see such evidence as outweighing what she viewed as the stronger counterevidence, and thus remained a nontheist, could justifiably be accused of (...)
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  26.  23
    The Problem with the 'Problem of Evil'.David Basinger & Randall Basinger - 1994 - Religious Studies 30 (1):89 - 97.
  27.  2
    Miracles as Violations: Some Clarifications.David Basinger - 1984 - Southern Journal of Philosophy 22 (1):1-7.
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  28.  83
    Divine Providence: The Molinist Account.David Basinger - 2000 - Philosophical Review 109 (2):274-276.
    Christian theists have always been concerned with the relationship between God’s providential control and human freedom. Flint’s book is an explication and defense of what he sees as the best way for orthodox Christians to conceive of this relationship: the Molinist account.
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  29.  35
    Simple Foreknowledge and Providential Control: A Response to Hunt.David Basinger - 1993 - Faith and Philosophy 10 (3):421-427.
  30. Hick’s Religious Pluralism and “Reformed Epistemology”: A Middle Ground.David Basinger - 1988 - Faith and Philosophy 5 (4):421-432.
    The purpose of this discussion is to analyze comparatively the influential argument for religious pluralism offered by John Hick and the argument for religious exclusivism which can be generated by proponents of what has come to be labeled ‘Reformed Epistemology.’ I argue that while Hick and the Reformed exclusivist appear to be giving us incompatible responses to the same question about the true nature of ‘religious’ reality, they are actually responding to related, but distinct questions, each of which must be (...)
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  31.  64
    Evil and a Finite God: A Response to McGrath.David Basinger - 1987 - Philosophy Research Archives 13:285-287.
    P.J. McGrath has recently challenged the standard claim that to escape the problem of evil one need only alter one’s conception of God by limiting his power or his goodness. If we assume that God is infinitely good but not omnipotent, then God can scarcely be a proper object of worship. And if we assume that if God is omnipotent but limited in goodness, he becomes a moral monster. Either way evil remains a problem for theistic belief. I argue that (...)
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  32.  39
    Infant Suffering: A Response to Chignell.David Basinger - 1999 - Religious Studies 35 (3):363-369.
    In a recent article in this journal Andrew Chignell assesses attempts by Marilyn McCord Adams and Eleonore Stump to resolve the problem that infant suffering poses for theistic belief, concluding that while the theodicy of each is inadequate in its current form, both can be satisfactorily amended. I argue that (1) Chignell fails to show that the theodicy of either Adams or Stump is inadequate and that (2) since Chignell's revisions are based on assumptions about God and evil held by (...)
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  33.  75
    The Challenge of Religious Diversity: A Middle Ground.David Basinger - 1999 - Sophia 38 (1):41-53.
    So where does all this leave us? The reality of religious diversity, I have argued, does notnecessitate the rejection of exclusivism. But this does not end the discussion, as some apparently believe. The reality of religious diversity, I have also argued, does justifiably remainfor many a significant challenge to exclusivistic thought and practice.
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  34.  29
    Evil as Evidence Against the Existence of God.David Basinger - 1978 - Philosophy Research Archives 4:55-67.
    Robert Pargetter has recently argued that, even if the theist cannot produce plausible explanations for the evil we experience, the atheologian has no justifiable basis for claiming that evil can in any sense count as strong evidence against God's existence. His strategy is to challenge as question-begging the atheologian's assumption that a prima facie conflict between God and evil exists and the atheologian's claim that God's nonexistence is a more plausible explanation for unresolved evil than a number of theistic options. (...)
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  35. A Middle Way To God, By Garth L. Hallett. [REVIEW]David Basinger - 2001 - Ars Disputandi 1.
     
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  36. Humble Apologetics: Defending the Faith Today, by John G. Stackhouse. [REVIEW]David Basinger - 2007 - Ars Disputandi 7.
     
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  37. Religious Tolerance Through Humility: Thinking with Philip Quinn.David Basinger & James Kraft - 2008 - Routledge.
    While many ground religious tolerance on a sense of unity or enrichment resulting from religious diversity, the acclaimed scholars contributing to this volume place under scrutiny a fascinating alternative proposal for a pathway to religious tolerance: that the serious consideration of religious diversity tends to reveal the weakness of support many have for their religious commitments and that the humility produced tends to result in religious tolerance. The authors illuminate the debate within philosophyabout the way beliefs are supported, the controversy (...)
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  38.  36
    Philosophical Grounds of Rationality: Intentions, Categories, Ends. By Richard E. Grandy and Richard Warner.David Basinger - 1988 - Modern Schoolman 65 (2):137-138.
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  39. Providence, Evil and the Openness of God, by William Hasker. [REVIEW]David Basinger - 2005 - Ars Disputandi 5.
     
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  40.  42
    Feminism and Epistemology: A Response to Code.David Basinger - 1992 - Journal of Philosophical Research 17:29-37.
    There have been many calls recently for philosophers to rethink what philosophy is and how it should be practiced. Among the most vocal critics is an influential group of feminist philosophers who argue that since current philosophical activity is based primarily on a conception of reason that is both inherently inadequate and oppressive to women, it is imperative that our understanding of the nature and practice of philosophy be significantly modified. I argue that this criticism is fundamentally misguided. Specifically, it (...)
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  41.  42
    Divine Determinateness and the Free Will Defense: Some Clarifications.David Basinger & Randall Basinger - 1982 - Philosophy Research Archives 8:531-534.
    Proponents of The Free Will Defense frequently argue that it is necessary for God to create self-directing beings who possess the capacity for producing evil because, in the words of F.R. Tennant, “moral goodness must be the result of a self-directing developmental process.” But if this is true, David Paulsen has recently argued, then the proponent of the Free Will Defense cannot claim that God has an eternally determinate nature. For if God has an eternally determinatenature and moral goodness must (...)
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  42.  38
    Griffin and Pike on Divine Power: Some Clarifications.David Basinger - 1984 - Philosophy Research Archives 10:347-352.
    David Griffin and Nelson Pike recently had a spirited discussion on divine power. The essence of the discussion centered around what was labelled Premise X: “It is possible for one actual being's condition to be completely determined by a being or beings other than itself.” Pike maintains that ‘traditional’ theists have affirmed Premise X but denies that this entails that God has all the power there is and thus denies that Premise X can be considered incoherent for this reason. Griffin (...)
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  43.  31
    Miracles, Evil and Justified Belief: Further Clarification.David Basinger - 1995 - Sophia 34 (2):58 - 62.
    In an ongoing dialogue, Robert Larmer and I have been discussing whether the undisputed occurrence of certain conceivable events--for instance, astonishing healings--could require all honest, thoughtful individuals to acknowledge that God has supernaturally intervened in earthly affairs. I have not denied that a theist could justifiably consider the occurrence of certain possible (or even actual) events to be strong evidence for theism. But in this essay I continue to deny that the occurrence of any conceivable event would require the acknowledgement (...)
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  44.  43
    Christian Theism and the Concept of Miracle: Some Epistemological Perplexities.David Basinger - 1980 - Southern Journal of Philosophy 18 (2):137-150.
    MANY ORTHODOX CHRISTIAN THEISTS CLAIM THAT THEY HAVE IDENTIFIED (OR AT LEAST HAVE THE CAPACITY TO IDENTIFY) OBSERVABLE PHENOMENA AS MIRACULOUS. I ARGUE THAT, ALTHOUGH THE CHRISTIAN THEIST CAN SUCCESSFULLY CIRCUMVENT THE STANDARD HUMEAN EPISTEMOLOGICAL BARRIER, HE CAN STIPULATE NO OBJECTIVE CRITERIA FOR THE IDENTIFICATION OF A MIRACULOUS OCCURRENCE, EVEN IF IT IS GRANTED THAT THE CHRISTIAN GOD EXISTS AND THAT THE CHRISTIAN CANON ACCURATELY DESCRIBES HOW THIS BEING RELATES TO OUR PHYSICAL UNIVERSE. I CONCLUDE, ACCORDINGLY, THAT ’MIRACLE’ MUST NECESSARILY (...)
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  45.  26
    Christian Theism and the Free Will Defence.David Basinger - 1980 - Sophia 19 (2):20-33.
  46.  34
    God, Evil, and Design: An Introduction to the Philosophical Issues.David Basinger - 2010 - Faith and Philosophy 27 (4):474-477.
  47.  22
    Alvin Plantinga. Edited by James D. Tomberlin and Peter van Inwagen.David Basinger - 1988 - Modern Schoolman 65 (4):265-267.
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  48.  27
    The Dilemma of Freedom and Foreknowledge.David Basinger - 1993 - Review of Metaphysics 47 (1):171-172.
    It has appeared to many that if God knows exactly what we are going to do before we do it, and God's beliefs cannot be wrong, then we never have it in our power to refrain from doing what we do and thus never really act freely. Zagzebski's goal is to demonstrate that appearances are in this case deceiving, that incompatibilistic human freedom is compatible with God's infallible knowledge of all that has occurred, is occurring, and will occur in the (...)
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  49.  53
    Process Theism Versus Free-Will Theism: A Response to Griffin.David Basinger - 1991 - Process Studies 20 (4):204-220.
  50.  20
    Divine Omnipotence: Plantinga Vs. Griffin.David Basinger & Randall Basinger - 1981 - Process Studies 11 (1):11-24.
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