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Owen Anderson [29]Owen J. Anderson [2]
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Owen Anderson
Arizona State University
  1.  47
    Kinds of Gaps in Knowledge: The Conflict of Appeals to God and Methodological Naturalism in Developing Explanations of the World.Owen Anderson - 2013 - Heythrop Journal 54 (4):574-589.
  2. The presuppositions of religious pluralism and the need for natural theology.Owen Anderson - 2008 - Sophia 47 (2):201-222.
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed they support a different (...)
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  3.  28
    Index to Volume 42.Fatima Agha Al-Hayani, Owen Anderson, James T. Bradley, Donald M. Braxton, C. Mackenzie Brown, Don Browning, Rudolf Brun, John Bugbee, John J. Carvalho Iv & Neville Cobbe - 2007 - Zygon 42 (4):1023-1027.
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  4. Beyond Plantinga and Improper Function: The Inexcusability of Unbelief.Owen Anderson - 2005 - Quodlibet 7.
     
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  5.  9
    Cultivating Citizens: Soulcraft and Citizenship in Contemporary America.Owen Anderson - 2004 - Philosophia Christi 6 (2):360-363.
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  6.  52
    Charles lyell, uniformitarianism, and interpretive principles.Owen Anderson - 2007 - Zygon 42 (2):449-462.
  7.  12
    Darwin’s God: Evolution and the Problem of Evil.Owen Anderson - 2003 - Philosophia Christi 5 (2):659-662.
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  8.  10
    Morals from Motives.Owen Anderson - 2003 - Philosophia Christi 5 (1):340-342.
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  9.  88
    Moral objectivity and responsibility in ethics: A socratic response to Hume's legacy in the 20th century.Owen Anderson - 2010 - Heythrop Journal 51 (2):178-191.
    Current debate in metaethics includes the question of objectivity. What does it mean for a moral prescription to be objective? It is easy to see how matters of fact are objective, and it is also easy to see how matters of taste are subjective. But what about matters of morality? Given the diversity in moral beliefs and practices it appears these cannot be matters of fact. Are they thus matters of taste? If so, we are left with the unlivable conclusion (...)
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  10.  17
    Normative Ethics.Owen Anderson - 2010 - In Richard Corrigan (ed.), Ethics: A University Guide. Progressive Frontiers Pubs.. pp. 241.
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  11.  8
    Reality.Owen Anderson - 2003 - Philosophia Christi 5 (2):622-626.
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  12.  4
    Reason and faith in the theology of Charles Hodge: American common sense realism.Owen J. Anderson - 2014 - New York: Palgrave-Macmillan.
    Charles Hodge engaged the leading thinkers of his day to defend the human ability to know God. This involved him in affirming the importance of both orthodoxy and piety in the life of a Christian. His work involved expanding on the insights of the Westminster Confession of Faith as it applied to the theory of salvation and the role of Christ.
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  13.  29
    Reason and Worldviews: Warfield, Kuyper, van Til, and Plantinga on the Clarity of General Revelation and Function of Apologetics.Owen Anderson - 2008 - Upa.
    After the challenges of the Enlightenment from philosophers such as David Hume, contemporary philosophers of religion tend to think that proof is not possible and that at best humans have arguments for the probability or plausibility of belief in God. But, Christianity maintains that humans should know God. This book explores attempts to respond to the Enlightenment challenges by thinkers at Princeton Theological like Benjamin Warfield. It considers Warfield's view of reason and knowledge of God, his debate with Abraham Kuyper, (...)
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  14.  92
    The natural moral law: the good after modernity.Owen J. Anderson - 2012 - New York: Cambridge University Press.
    The Natural Moral Law argues that the good can be known and that therefore the moral law, which serves as a basis for human choice, can be understood. Proceeding historically through ancient, modern and postmodern thinkers, Owen Anderson studies beliefs about the good and how it is known, and how such beliefs shape claims about the moral law. The focal challenge is whether the skepticism of postmodern thinkers can be answered in a way that preserves knowledge claims about the good. (...)
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  15.  8
    The Question of Christian Philosophy Today.Owen Anderson - 2001 - Philosophia Christi 3 (2):560-563.
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  16.  3
    What Can a Conversation between Ayn Rand, Socrates, and the Apostle Paul Teach Us about Our Highest Good?Owen Anderson - 2021 - Studia Gilsoniana 10 (5):1089–1106.
    Ayn Rand, through her character Fransisco d’Anconia in Atlas Shrugged, taught that the Apostle Paul is wrong when he says money is a root of all kinds of evil. Instead, she argues that money is perhaps the greatest invention of humanity and is the foundation of civilization. In this article, Dr. Anderson challenges Rand’s understanding of good and evil first by comparing d’Anconia to Thrasymachus and then by considering good and evil in the Biblical Worldview. These connections make it possible (...)
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  17.  11
    Why God Won’t Go Away: Brain Science and the Biology of Belief.Owen Anderson - 2002 - Philosophia Christi 4 (1):243-246.
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  18.  61
    Without purpose: Modernity and the loss of final causes.Owen Anderson - 2010 - Heythrop Journal 51 (3):401-416.
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  19.  2
    The Cambridge Companion to the First Amendment and Religious Liberty.Michael D. Breidenbach & Owen Anderson (eds.) - 2020 - Cambridge University Press.
    This book is an interdisciplinary guide to the religion clauses of the First Amendment with a focus on its philosophical foundations, historical developments, and legal and political implications. The volume begins with fundamental questions about God, the nature of belief and worship, conscience, freedom, and their intersections with law. It then traces the history of religious liberty and church-state relations in America through a diverse set of religious and non-religious voices from the seventeenth century to the most recent Supreme Court (...)
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  20. Book Review. [REVIEW]Owen Anderson - 2004 - Philosophia Christi 6 (2):360-362.
     
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  21.  1
    Reality. [REVIEW]Owen Anderson - 2003 - Philosophia Christi 5 (2):622-626.
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  22.  16
    Experience Without Qualities. By Elizabeth Goodstein. [REVIEW]Owen Anderson - 2009 - Heythrop Journal 50 (3):547-548.
  23.  12
    James J.S. Foster (ed.), Scottish Philosophy in America. Exeter: Imprint Academic, 2012. 218 pp. $29.90 pb. ISBN 9781845401610. [REVIEW]Owen Anderson - 2015 - Journal of Scottish Philosophy 13 (2):163-165.
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  24.  19
    Minimal Theologies. [REVIEW]Owen Anderson - 2006 - Review of Metaphysics 59 (4):878-880.
    In Minimal Theologies Hent de Vries offers a revision of his German language edition of Theologie im pianissimo published in 1989. There has been an impressive amount of scholarly work on Adorno and Levinas since 1989, “but this literature pays no attention to a systematic confrontation between their respective philosophical projects, if it mentions their names in conjunction at all”. What his work contributes is an analysis of the works of Adorno and Levinas as being focused on a common project. (...)
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  25.  26
    The Good in the Right. [REVIEW]Owen Anderson - 2005 - Review of Metaphysics 58 (4):873-874.
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  26.  4
    The Good in the Right: A Theory of Intuition and Intrinsic Value. [REVIEW]Owen Anderson - 2005 - Review of Metaphysics 58 (4):873-874.
    Audi’s first chapter offers an informative history of intuitionist theories from the last century. The task of the intuitionist is to show that some basic moral truths are noninferentially known. What Audi specifically wants to do is develop Ross’s position in a way that addresses its critics and yet keeps the ability to be responsive to everyday life. The three main challenges to Ross are that there is widespread disagreement about which principles count as being self-evident, the incommensurability problem that (...)
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  27.  27
    William James and a Science of Religions. [REVIEW]Owen Anderson - 2005 - Review of Metaphysics 59 (2):443-444.
    The central assumption behind James’s project, which is noted in many of the essays, is that religious knowledge is not possible. This assumption shapes the approach James takes, and limits the possible conclusions he can reach. It was an assumption shared by William Clifford, who is the chief target of James’s The Will to Believe. However, James goes in a different direction than Clifford. James agrees that religious knowledge is not possible, and yet asserts that religious experiences are useful. His (...)
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