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Paul Helm [182]Paula Helm [3]
  1.  44
    Eternal God: A Study of God Without Time.Paul Helm - 1988 - Oxford, GB: Oxford University Press.
    Paul Helm presents a new, expanded edition of his much praised 1988 book Eternal God, which defends the view that God exists in timeless eternity. Helm argues that divine timelessness is grounded in the idea of God as creator, and that this alone makes possible a proper account of divine omniscience.
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  2.  36
    John Calvin's Ideas.Paul Helm - 2004 - Oxford University Press.
    Paul Helm looks at how Calvin worked at the interface of theology and philosophy and in particular how he employed medieval ideas to do so. Connections are made between his ideas and contemporary philosophical theology, and there is a careful examination of the appeal that current `Reformed' epistemologists make to Calvin.
  3.  28
    The Providence of God.Paul Helm - 1993 - Intervarsity Press.
    Paul Helm introduces the doctrine of divine providence--focusing on metaphysical and moral aspects and especially noting divine control, providence and evil, and the role of prayer. In the Contours of Christian Theology.
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  4.  32
    Calvin at the Centre.Paul Helm - 2009 - Oxford University Press.
    An exploration of the consequences of various ideas in the thought of John Calvin, and the influence of his ideas on later theologians. The emphasis is on philosophical ideas within Calvin's theology, dealing in turn with epistemological, metaphysical, and ethical issues. Helm provides a fresh perspective on Calvin's theological context and legacy.
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  5.  74
    Faith with reason.Paul Helm - 2000 - New York: Oxford University Press.
    Paul Helm investigates what religious faith is and what makes it reasonable.
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  6.  22
    Belief Policies.Paul Helm - 1994 - New York: Cambridge University Press.
    How do we form and modify our beliefs about the world? It is widely accepted that what we believe is determined by evidence, and is therefore not directly under our control; but according to what criteria is the credibility of the evidence established? Professor Helm argues that no theory of knowledge is complete without standards for accepting and rejecting evidence as belief-worthy. These standards, or belief-policies, are not themselves determined by evidence, but determine what counts as credible evidence. Unlike single (...)
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  7. Belief Policies.Paul Helm - 1998 - Philosophical Quarterly 48 (190):120-122.
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  8.  21
    Divine Causation and Analogy.Paul Helm - 2022 - Roczniki Filozoficzne 70 (1):107-120.
    Quentin Smith’s idea is that God being the originating cause of the universe is logically inconsistent with all extant definitions of causation, and thus logically impossible. Thus, for example the God of the Philosophers couldn’t have created the Universe, not even in both its senses, in both literal and analogical senses. The thesis is advanced by accounts of the usual views of “cause”. It is maintained these is successful. Such I shall then offer an account of divine causation of my (...)
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  9. The Providence of God.Paul Helm - 1995 - Religious Studies 31 (3):401-403.
     
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  10.  17
    The Foundations of Knowing.Paul Helm - 1985 - Noûs 19 (1):111-115.
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  11. Divine Commands and Morality.Paul Helm - 1982 - Religious Studies 18 (4):519-521.
     
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  12.  60
    Eternity.Paul Helm - 2008 - Stanford Encyclopedia of Philosophy.
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  13.  33
    Diversity and language technology: how language modeling bias causes epistemic injustice.Fausto Giunchiglia, Gertraud Koch, Gábor Bella & Paula Helm - 2024 - Ethics and Information Technology 26 (1):1-15.
    It is well known that AI-based language technology—large language models, machine translation systems, multilingual dictionaries, and corpora—is currently limited to three percent of the world’s most widely spoken, financially and politically backed languages. In response, recent efforts have sought to address the “digital language divide” by extending the reach of large language models to “underserved languages.” We show how some of these efforts tend to produce flawed solutions that adhere to a hard-wired representational preference for certain languages, which we call (...)
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  14.  23
    Religion and Scientific Method.Paul Helm - 1978 - Philosophical Quarterly 28 (112):279.
  15.  45
    Treating sensitive topics online: a privacy dilemma.Paula Helm - 2018 - Ethics and Information Technology 20 (4):303-313.
    This paper aims to provide new insights to debates on group privacy, which can be seen as part of a social turn in privacy scholarship. Research is increasingly showing that the classic individualistic understanding of privacy is insufficient to capture new problems in algorithmic and online contexts. An understanding of privacy as an “interpersonal boundary-control process” (Altman, The environment and social behavior, Brooks and Cole, Monterey, 1975) framing privacy as a social practice necessary to sustain intimate relationships is gaining ground. (...)
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  16. John Calvin, the sensus divinitatis, and the noetic effects of sin.Paul Helm - 1998 - International Journal for Philosophy of Religion 43 (2):87-107.
  17.  68
    Divine Timeless Eternity.Paul Helm - 2000 - Philosophia Christi 2 (1):21-27.
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  18.  48
    Jonathan Edwards and the Doctrine of Temporal Parts.Paul Helm - 1979 - Archiv für Geschichte der Philosophie 61 (1):37-51.
  19.  25
    Divine commands and morality.Paul Helm (ed.) - 1982 - New York: Oxford University Press.
    Using data from the Household Component of the Medical Expenditure Panel Survey (MEPS-HC), this Statistical Brief presents health insurance estimates for the Hispanic population by subgroups and U.S. citizenship status. An examination of these estimates reveals dramatic disparities in insurance coverage within the Hispanic population due to differences in eligibility for public programs and access to private coverage.
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  20.  48
    Faith and understanding.Paul Helm - 1997 - Grand Rapids, Mich.: Wm. B. Eerdmans.
    In Part One Paul Helm provides a general discussion of these themes, seeking both to contextualize the debate and to engage with contemporary philosophical discussion of the relation between faith, reason and understanding. Part Two contains five case studies that illustrate the work of seminal figures in the tradition. They include treatments of Augustine on time and creation, Anselm on the ontological argument and the necessity of the atonement, Jonathan Edwards on the nature of personal identity and John Calvin and (...)
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  21. Are "Cambridge" Changes Non-Events?Paul Helm - 1975 - Analysis 35 (4):140 - 144.
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  22.  24
    God and Spacelessness.Paul Helm - 1980 - Philosophy 55 (212):211-221.
    In recent years the doctrine that God exists in a timeless eternity has achieved something of the status of philosophical heterodoxy, if not of downright heresy. The arguments against the idea of God's timeless eternity come from two sources. The first of these is Professor Kneale's paper ‘Time and Eternity in Theology’ in which, alluding to the famous definition of eternity by Boethius as ‘the complete possession of eternal life at once’ Professor Kneale confesses ‘I can attach no meaning to (...)
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  23.  55
    Manifest and latent functions.Paul Helm - 1971 - Philosophical Quarterly 21 (82):51-60.
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  24. Timelessness and foreknowledge.Paul Helm - 1975 - Mind 84 (336):516-527.
  25. How Are We to Think of God’s Freedom?Paul Helm - 2015 - European Journal for Philosophy of Religion 7 (3):49--65.
    The paper discusses two conceptions of divine freedom. The first, Hugh McCann’s, proposes that God is a timelessly eternal act, whose agency is not deliberative and who, in that act, creates himself and the contents of his will. God is such an act. Following discussion of this view, its costs and benefits, a more traditional account of God’s freedom, in which he possesses vestigial alternativity, the freedom to choose an alternative should there have been a sufficient reason to do so.
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  26. Eternity and Vision in Boethius.Paul Helm - 2009 - European Journal for Philosophy of Religion 1 (1):77 - 97.
    Boethius and Augustine of Hippo are two of the fountainheads from which the long tradition of regarding God’s existence as timelessly eternal has flowed, a tradition which has influenced not only Christianity, but Judaism and Islam, too. But though the two have divine eternality in common, I shall argue that in other respects, in certain crucial respects, they differ significantly over how they articulate that notion.
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  27.  50
    Divine Foreknowledge and Facts.Paul Helm - 1974 - Canadian Journal of Philosophy 4 (2):305 - 315.
    In “Divine Foreknowledge and Human Freedom” [6] Anthony Kenny returns to a ‘very old difficulty’ stated by Aquinas at Summa Theologiae Ia, 14, 3, 3. Kenny rejects the Thomistic strategy of treating God as an atemporal knower, Who grasps all events of history simultaneously in a timeless present. He takes this notion to be neither Biblical nor coherent. He hopes instead to reconcile a temporal God's literal foreknowledge with free action among men. I shall follow Kenny in treating the concept (...)
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  28.  56
    God and spacelessness.Paul Helm - 1982 - In Steven M. Cahn & David Shatz (eds.), Contemporary philosophy of religion. New York: Oxford University Press. pp. 211-.
    In recent years the doctrine that God exists in a timeless eternity has achieved something of the status of philosophical heterodoxy, if not of downright heresy. The arguments against the idea of God's timeless eternity come from two sources. The first of these is Professor Kneale's paper ‘Time and Eternity in Theology’ in which, alluding to the famous definition of eternity by Boethius as ‘the complete possession of eternal life at once’ Professor Kneale confesses ‘I can attach no meaning to (...)
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  29.  61
    Locke on faith and knowledge.Paul Helm - 1973 - Philosophical Quarterly 23 (90):52-66.
  30.  14
    Time and Trinity.Paul Helm - 1998 - In Robin Le Poidevin (ed.), Questions of time and tense. New York: Oxford University Press. pp. 251.
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  31. The Varieties of Belief.Paul Helm - 1973 - Revue Philosophique de la France Et de l'Etranger 164 (3):366-366.
     
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  32.  9
    The Concept of God.Paul Helm - 1991 - Noûs 25 (5):734-736.
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  33. Locke's Theory of Personal Identity.Paul Helm - 1979 - Philosophy 54 (208):173 - 185.
    It is widely held that Locke propounded a theory of personal identity in terms of consciousness and memory. By ‘theory’ here is meant a set of necessary and sufficient conditions indicating what personal identity consists in. It is also held that this theory is open to obvious and damaging objections, so much so that it has to be supplemented in terms of bodily continuity, either because memory alone is not sufficient, or because the concept of memory is itself dependent upon (...)
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  34. God, compatibilism, and the authorship of sin.Paul Helm - 2010 - Religious Studies 46 (1):115-124.
    Peter Byrne has presented arguments against the effectiveness of two 'defensive strategies' deployed in my books Eternal God and The Providence of God respectively. These strategies were originally presented to support the cogency of 'theological compatibilism' by arguing against the claims that it is inconsistent with human responsibility, and that it entails that God is the author of sin. In this present article the author offers a number of clarifications to his original thesis and argues that Byrne's arguments do not (...)
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  35.  38
    Faith and reason.Paul Helm (ed.) - 1999 - New York: Oxford University Press.
    Faith and Reason displays in historical perspective some of the rich dialogue between religion and philosophy over two millennia, beginning with Greek reflections about God and the gods and ending with twentieth-century debate about faith in a world which tends to reserve its reverence for science. Paul Helm uses as a case study the question of whether the world is eternal or whether it was created out of nothing, following this theme from Plato through medieval thought to modern scientific speculation (...)
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  36.  47
    The indispensability of belief to religion.Paul Helm - 2001 - Religious Studies 37 (1):75-86.
    The article examines a central methodological tenet of Grace Jantzen's Becoming Divine. In this book she turns her back on what she calls Anglo-American philosophy of religion in favour of what she calls a continental approach. I argue that for her, belief is as indispensable in religion and in the philosophy of religion as it is for the Anglo-American philosophy of religion which she rejects. Further, the only argument that she offers for her position is a genetic argument for the (...)
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  37.  36
    Hume on Exculpation.Paul Helm - 1967 - Philosophy 42 (161):265 - 271.
    ‘Actions are by their very nature temporary and perishing; and where they proceed not from some cause in the characters and disposition of the person, who perform'd them, they infix not themselves upon him, and can neither redound to his honour, if good, nor infamy, if evil. The action itself may be blameable; it may be contrary to all the rules of morality and religion: But the person is not responsible for it; and as it proceeded from nothing in him, (...)
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  38.  14
    Augustine's Confessions: Critical Essays.Paul Bloom, Gareth B. Matthews, Scott MacDonald, Nicholas Wolterstorff, Paul Helm, Ishtiyaque Haji, Garry Wills & Richard Sorabji - 2006 - Rowman & Littlefield Publishers.
    Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.
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  39.  17
    A Return to Moral and Religious Philosophy in Early America.Paul Helm - 1982 - International Journal for Philosophy of Religion 14 (4):256-256.
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  40.  6
    A Return to Moral and Religious Philosophy in Early America.Paul Helm - 1982 - Religious Studies 19 (3):421-422.
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  41. Treatise on Grace and Other Posthumously Published Writings.Jonathan Edwards & Paul Helm - 1973 - Religious Studies 9 (2):249-251.
     
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  42. Are "Cambridge" changes non-events?Paul Helm - 1975 - Analysis 35 (4):140.
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  43.  75
    Augustine’s griefs.Paul Helm - 2003 - Faith and Philosophy 20 (4):448-459.
    The paper begins by describing two episodes of personal grief recounted by Augustine in the Confessions, that at the death of an unnamed friend and thatat the death of his mother, Monica. It is argued that Augustine intended to show that the earlier fried, and an early phase of his grief for his mother, were sinful. However, contrary to arecent account of Augustine's grief, it is argued (by an examination of the later phase of his grief for his mother) that (...)
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  44.  23
    Augustine’s griefs.Paul Helm - 2003 - Faith and Philosophy 20 (4):448-459.
    The paper begins by describing two episodes of personal grief recounted by Augustine in the Confessions, that at the death of an unnamed friend and thatat the death of his mother, Monica. It is argued that Augustine intended to show that the earlier fried, and an early phase of his grief for his mother, were sinful. However, contrary to arecent account of Augustine's grief, it is argued that Augustine does not hold that it is wrong to grieve at the death (...)
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  45.  6
    Atheistic Humanism: The Prometheus Lectures.Paul Helm - 1995 - Philosophical Books 36 (2):109-110.
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  46.  4
    An Introduction to the Philosophy of Religion.Paul Helm - 1983 - Philosophical Books 24 (3):172-173.
  47.  3
    Booknotes.Paul Helm - 1995 - Philosophy 70:132.
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  48.  17
    Belief as action.Paul Helm - 1989 - Cogito 3 (2):127-132.
  49.  20
    Calvin and Bernard on Freedom and Necessity: A Reply to Brümmer.Paul Helm - 1994 - Religious Studies 30 (4):457 - 465.
    It is argued that Calvin does not veer between two incompatible accounts of grace, freedom and necessity in "Institutes II". 2, but presents a consistent position. The consistency is evident once it is seen that Calvin carefully distinguished between necessity and compulsion. For him not all necessitated acts are compelled, but all human acts which are the outcome of efficacious divine grace are necessitated by that grace. Because Calvin is consistent, there is no need to suppose that he has mistaken (...)
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  50.  21
    Calvin and Bernard on freedom and necessity: A reply to Brümmer: Paul Helm.Paul Helm - 1994 - Religious Studies 30 (4):457-465.
    It is argued that Calvin does not veer between two incompatible accounts of grace, freedom and necessity in Institutes II . 2, but presents a consistent position. The consistency is evident once it is seen that Calvin carefully distinguished between necessity and compulsion . For him not all necessitated acts are compelled, but all human acts which are the outcome of efficacious divine grace are necessitated by that grace. Because Calvin is consistent, there is no need to suppose that he (...)
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