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  1.  32
    Kant and Frege: Existence as a Second-Level Property.J. William Forgie - 2000 - Kant-Studien 91 (2):165-177.
  2.  54
    Kant and Existence: Critique of Pure Reason A 600/B 628.J. William Forgie - 2008 - Kant-Studien 99 (1):1-12.
    By whatever and by however many predicates we may think a thing – even if we completely determine it – we do not make the least addition to the thing when we further declare that this thing is. Otherwise, it would not be exactly the same thing that exists, but something more than we had thought in the concept; and we could not, therefore, say that the exact object of my concept exists.
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  3. How is the Question 'is Existence a Predicate?' Relevant to the Ontological Argument?J. William Forgie - 2008 - International Journal for Philosophy of Religion 64 (3):117 - 133.
    It is often said that the ontological argument fails because it wrongly treats existence as a first-level property or predicate. This has proved a controversial claim, and efforts to evaluate it are complicated by the fact that the words ‘existence is not a property/predicate’ have been used by philosophers to make at least three different negative claims: (a) one about a first-level phenomenon possessed by objects like horses, stones, you and me; (b) another about the logical form of assertions of (...)
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  4. Kant and Existence: Critique of Pure Reason A 600/B 628.J. William Forgie - 2008 - Kant-Studien 99 (1):1-12.
    By whatever and by however many predicates we may think a thing – even if we completely determine it – we do not make the least addition to the thing when we further declare that this thing is. Otherwise, it would not be exactly the same thing that exists, but something more than we had thought in the concept; and we could not, therefore, say that the exact object of my concept exists.
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  5.  3
    The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem: J. William Forgie.J. William Forgie - 1995 - Religious Studies 31 (1):89-100.
    Let us call the Dependency Theses the view, first stated by Kant, that certain versions of the cosmological argument depend on the ontological argument. At least two different reasons have been given for the supposed dependence. Given the DT, some of Aquinas' views about God's essence, and about our knowledge of God's existence, can seem, at least at first, to be inconsistent. I consider two different ways of defending Aquinas against this suspicion of inconsistency. On the first defence, based on (...)
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  6.  23
    The Caterus Objection.J. William Forgie - 1990 - International Journal for Philosophy of Religion 28 (2):81 - 104.
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  7.  28
    Kant and the Question "Is Existence a Predicate?".J. William Forgie - 1975 - Canadian Journal of Philosophy 5 (4):563 - 582.
  8.  43
    Frege's Objection to the Ontological Argument.J. William Forgie - 1972 - Noûs 6 (3):251-265.
    Frege argued that 1) in making existence assertions we ascribe (or deny) the second-Level property, 'not being empty', To a first-Level concept. He inferred from this that 2) existence is a second-Level property, The property 'not being empty'. He therefore rejected the ontological proof of the existence of God because, He claimed, It depends on the assumption that existence is a first-Level, And not a second-Level, Property. In this paper it is argued, First, That frege is unsuccessful in his attempt (...)
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  9.  12
    The Possibility of Theistic Experience.J. William Forgie - 1998 - Religious Studies 34 (3):317-323.
    In a recent issue of "Religious Studies" Kevin Corcoran has criticized my arguments for the impossibility of theistic experience (i.e. an experience which is phenomenologically of God). Building on, and amending, criticisms already levelled against my views by Nelson Pike (in the latter's "Mystic Union"), Corcoran argues that my views are based on an account of what it is for an experience to be 'phenomenologically of' an individual (or kind of thing) which leads to 'wildly implausible' results. I here try (...)
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  10.  25
    The Cosmological and Ontological Arguments: How Saint Thomas Solved the Kantian Problem.J. William Forgie - 1995 - Religious Studies 31 (1):89 - 100.
    Let us call the Dependency Theses (DT) the view, first stated by Kant, that certain versions of the cosmological argument depend on the ontological argument. At least two different reasons have been given for the supposed dependence. Given the DT, some of Aquinas' views about God's essence, and about our knowledge of God's existence, can seem, at least at first, to be inconsistent. I consider two different ways of defending Aquinas against this suspicion of inconsistency. On the first defence, based (...)
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  11.  38
    Kant on the Relation Between the Cosmological and Ontological Arguments.J. William Forgie - 1993 - International Journal for Philosophy of Religion 34 (1):1 - 12.
  12.  15
    Existence and Properties.J. William Forgie - 1977 - New Scholasticism 51 (1):102-116.
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  13.  59
    The Modal Ontological Argument and the Necessary a Posteriori.J. William Forgie - 1991 - International Journal for Philosophy of Religion 29 (3):129 - 141.
  14.  36
    Wittgenstein on Naming and Ostensive Definition.J. William Forgie - 1976 - International Studies in Philosophy 8:13-26.
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  15.  29
    Is the Cartesian Ontological Argument Defensible?J. William Forgie - 1976 - New Scholasticism 50 (1):108-121.
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  16.  10
    Hyper-Kantianism in Recent Discussions of Mystical Experience.J. William Forgie - 1985 - Religious Studies 21 (2):205 - 218.
    Much work on mystical experience has taken for granted a certain view about the relation between experience and its interpretation. This ‘traditional view’ has received perhaps its most explicit statement in Stace's Mysticism and Philosophy . It is a view which is attractive to proponents of the doctrine of unanimity, the doctrine that at the phenomenological level all mystical experiences are basically similar. Recently, however, in a growing body of literature, the traditional view has come under heavy fire. Its critics (...)
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  17.  12
    Thestic Experience and the Doctrine Of Unanimity.J. William Forgie - 1984 - International Journal for Philosophy of Religion 15 (1/2):13 - 30.
  18.  34
    The Principle of Credulity and the Evidential Value of Religious Experience.J. William Forgie - 1986 - International Journal for Philosophy of Religion 19 (3):145 - 159.
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  19.  10
    The Alleged Dependency of the Cosmological Argument on the Ontological.J. William Forgie - 2003 - Faith and Philosophy 20 (3):364-370.
  20.  9
    Mystical Experience and the Argument From Agreement.J. William Forgie - 1985 - International Journal for Philosophy of Religion 17 (3):97 - 113.
  21.  1
    Hyper–Kantianism in Recent Discussions of Mystical Experience.J. William Forgie - 1985 - Religious Studies 21 (2):205.
    Much work on mystical experience has taken for granted a certain view about the relation between experience and its interpretation. This ‘traditional view’ has received perhaps its most explicit statement in Stace's Mysticism and Philosophy. It is a view which is attractive to proponents of the doctrine of unanimity, the doctrine that at the phenomenological level all mystical experiences are basically similar. Recently, however, in a growing body of literature, the traditional view has come under heavy fire. Its critics adopt (...)
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  22.  1
    Pike's Mystic Union and the Possibility of Theistic Experience.J. William Forgie - 1994 - Religious Studies 30 (2):231.
    In his long-awaited Mystic Union, Nelson Pike offers a phenomenology of mysticism. His account is based on the reports and descriptions of third parties, not on his own, first-person experience. So he calls his enterprise ‘phenomenography’, an attempt to describe the experiential content of conscious states by way of reports of them. Pike finds in the Christian mystical tradition three different kinds of experiences of mystic union, the ‘prayer of quiet’, the ‘prayer of union’ and ‘rapture’. These experiences differ phenomenologically, (...)
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  23.  3
    Pike's "Mystic Union" and the Possibility of Theistic Experience.J. William Forgie - 1994 - Religious Studies 30 (2):231 - 242.
    In his long-awaited Mystic Union , Nelson Pike offers a phenomenology of mysticism. His account is based on the reports and descriptions of third parties, not on his own, first-person experience. So he calls his enterprise ‘phenomenography’, an attempt to describe the experiential content of conscious states by way of reports of them. Pike finds in the Christian mystical tradition three different kinds of experiences of mystic union, the ‘prayer of quiet’, the ‘prayer of union’ and ‘rapture’. These experiences differ (...)
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  24. Wittgenstein on Naming and Ostensive Definition.J. William Forgie - 1976 - International Studies in Philosophy 8:13-26.
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  25. Wittgenstein, Skepticism and Non-Inductive Evidence.J. William Forgie - 1986 - Pacific Philosophical Quarterly 67 (4):269.