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William L. Rowe [102]William Leonard Rowe [1]
  1. The Problem of Evil and Some Varieties of Atheism.William L. Rowe - 1979 - American Philosophical Quarterly 16 (4):335 - 341.
  2. The Metaphysics of Free Will.William L. Rowe - 1996 - Religious Studies 32 (1):129-131.
  3. 19 The Problem of Evil and Some Varieties of Atheism.William L. Rowe - 1999 - In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell. pp. 6--157.
     
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  4. Friendly Atheism, Skeptical Theism, and the Problem of Evil.William L. Rowe - 2006 - International Journal for Philosophy of Religion 59 (2):79-92.
  5. The Evidential Argument From Evil: A Second Look.William L. Rowe - 1996 - In Daniel Howard-Snyder (ed.), The Evidential Argument From Evil. Indiana University Press. pp. 262--85.
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  6.  1
    Can God Be Free?William L. Rowe - 2003 - Clarendon Press.
    Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as praiseworthy for being perfectly good? Allowing that he has perfect knowledge and perfect goodness, if there is a best world for God to create he would have no choice other than to create it. But if God could not do otherwise than create the best world, he created the world of necessity, not freely, (...)
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  7.  7
    The Metaphysics of Free Will.William L. Rowe - 1996 - Ethics 107 (1):141-143.
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  8. The Cosmological Argument.William L. Rowe - 1971 - Noûs 5 (1):49-61.
  9.  19
    Philosophy of Religion: An Introduction.William L. Rowe - 2001 - Wadsworth/Thomson Learning.
    The book falls into four segments. In the first (Chapter 1), the particular conception of deity that has been predominant in western civilization—the theistic idea of God—is explicated and distinguished from several other notions of the divine. The second segment considers the major reasons that have been advanced in support of the belief that the theistic God exists. In chapters 2 through 4 the three major arguments for the existence of God are discussed, arguments which appeal to facts supposedly available (...)
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  10. Can God Be Free?William L. Rowe - 2002 - Faith and Philosophy 19 (4):405-424.
    Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as praiseworthy for being perfectly good? Allowing that he has perfect knowledge and perfect goodness, if there is a best world for God to create he would have no choice other than to create it. But if God could not do otherwise than create the best world, he created the world of necessity, not freely, (...)
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  11. Can God Be Free?William L. Rowe - 2004 - International Journal for Philosophy of Religion 58 (3):201-203.
     
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  12. Ruminations About Evil.William L. Rowe - 1991 - Philosophical Perspectives 5:69-88.
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  13.  17
    Evil and the God of Love.William L. Rowe - 1969 - Journal of Philosophy 66 (9):271-276.
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  14. The Fallacy of Composition.William L. Rowe - 1962 - Mind 71 (281):87-92.
  15.  4
    Philosophy of Religion: Selected Readings.William L. Rowe - 1972 - New York: Harcourt Brace Jovanovich.
    THE AIM OF THE VOLUME IS TO INTRODUCE STUDENTS TO THE PHILOSOPHY OF RELIGION BY ACQUAINTING THEM WITH THE WRITINGS OF SOME OF THE THINKERS WHO HAVE MADE SUBSTANTIAL CONTRIBUTIONS IN THIS AREA. THIS NEW EDITION EXPANDS THE RANGE OF TOPICS BY INCLUDING AN ENTIRELY NEW CHAPTER ON DEATH AND IMMORTALITY AND A NEW SUBSECTION ON THE MORAL ARGUMENT. THERE IS ALSO SOME NEW MATERIAL ON WITTGENSTEIN AND FIDEISM, RELIGIOUS PLURALISM, AND FAITH AND THE NEED FOR EVIDENCE. ALMOST EVERY CHAPTER (...)
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  16.  15
    Does God Have a Nature?William L. Rowe - 1983 - Philosophical Review 92 (2):305.
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  17.  99
    Evil and the Theistic Hypothesis: A Response to Wykstra. [REVIEW]William L. Rowe - 1984 - International Journal for Philosophy of Religion 16 (2):95 - 100.
  18. God and the Problem of Evil.William L. Rowe (ed.) - 2001 - Wiley-Blackwell.
    _God and the Problem of Evil_ brings together influential essays on the question of whether the amount of seemingly pointless malice and suffering in our world counts against the rationality of belief in God, a being who is said to be all-powerful, all-knowing, and perfectly good.
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  19. Religious Experience and the Principle of Credulity.William L. Rowe - 1982 - International Journal for Philosophy of Religion 13 (2):85-92.
  20.  85
    Two Concepts of Freedom.William L. Rowe - 1987 - Proceedings and Addresses of the American Philosophical Association 61 (September):43-64.
  21.  87
    The Problem of No Best World.William L. Rowe - 1994 - Faith and Philosophy 11 (2):269-271.
  22. Alvin Plantinga on the Ontological Argument.William L. Rowe - 2009 - International Journal for Philosophy of Religion 65 (2):87 - 92.
    By taking ‘existence in reality’ to be a great-making property and ‘God’ to be the greatest possible being, Plantinga skillfully presents Anselm’s ontological argument. However, since he proves God’s existence by virtue of a premise, “God (a maximally great being) is a possible being”, that is true only if God actually exists; his argument begs the question of the existence of God.
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  23.  62
    The Cosmological Argument.Robert Merrihew Adams & William L. Rowe - 1978 - Philosophical Review 87 (3):445.
  24. Religious Pluralism.William L. Rowe - 1999 - Religious Studies 35 (2):139-150.
    According to religious pluralism, the profound differences among the chief objects of adoration in the great religious traditions are largely due to the different ways in which a single transcendent reality is experienced and conceived in human life. The most prominent developer and defender of religious pluralism in the twentieth century is John Hick. Hick uses the expression ‘the Real’ to designate the transcendent reality ‘authentically experienced’ as the different gods and impersonal absolutes worshipped in the major religious traditions. A (...)
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  25.  15
    God and Timelessness.William L. Rowe - 1972 - Philosophical Review 81 (3):372.
  26. Free Will, Moral Responsibility, and the Problem of “OOMPH”.William L. Rowe - 2006 - The Journal of Ethics 10 (3):295-313.
    Thomas Reid developed an important theory of freedom and moral responsibility resting on the concept of agent-causation, by which he meant the power of a rational agent to cause or not cause a volition resulting in an action. He held that this power is limited in that occasions occur when one's emotions or other forces may preclude its exercise. John Martin Fischer has raised an objection – the not enough ‘Oomph’ objection – against any incompatibilist account of freedom and moral (...)
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  27. The Cosmological Argument.William L. Rowe - 1971 - Studia Leibnitiana 12 (2):290-292.
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  28. Reply to Plantinga.William L. Rowe - 1998 - Noûs 32 (4):545-552.
  29.  9
    Divine Commands and Moral Requirements.William L. Rowe - 1980 - Philosophical Review 89 (4):637.
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  30.  16
    God and the Universe of Faiths.William L. Rowe & John Hick - 1976 - Philosophical Review 85 (1):133.
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  31.  29
    Causing and Being Responsible for What Is Inevitable.William L. Rowe - 1989 - American Philosophical Quarterly 26 (2):153 - 159.
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  32. Two Criticisms of the Cosmological Argument.William L. Rowe - 1970 - The Monist 54 (3):441-459.
    In this paper I wish to consider two major criticisms that have been advanced against the Cosmological Argument for the existence of God, criticisms which many philosophers regard as constituting a decisive refutation of that argument. Before stating and examining these objections it will be helpful to have before us a version of the Cosmological Argument The Cosmological Argument has two distinct parts. The first part is an argument to establish the existence of a necessary being. The second part is (...)
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  33. Friendly Atheism Revisited.William L. Rowe - 2010 - International Journal for Philosophy of Religion 68 (1-3):7-13.
    This paper endeavors to explain what friendly atheism is and why it is reasonable to seek to be friendly toward those whose views about God differ substantially from one’s own.
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  34.  46
    God and Other Minds.William L. Rowe - 1969 - Noûs 3 (3):259-284.
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  35.  18
    Rationalistic Theology and Some Principles of Explanation.William L. Rowe - 1984 - Faith and Philosophy 1 (4):357-369.
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  36.  34
    Rationalistic Theology and Some Principles of Explanation.William L. Rowe - 1983 - Noûs 17 (1):74.
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  37.  95
    Response To: Divine Responsibility Without Divine Freedom. [REVIEW]William L. Rowe - 2010 - International Journal for Philosophy of Religion 67 (1):37 - 48.
    Michael Bergmann and Jan Cover summarize the essence of their paper as follows: "We argue that divine responsibility is sufficient for divine thankworthiness and consistent with the absence of divine freedom. We do this while insisting on the view that both freedom and responsibility are incompatible with causal determinism." In this response I argue that while it makes sense for believers to be thankful that God exists, it makes no sense for them to thank him for doing the best act (...)
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  38. The Cosmological Argument and the Principle of Sufficient Reason.William L. Rowe - 1968 - Man and World 1 (2):278-292.
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  39. Augustine on Foreknowledge and Free Will.William L. Rowe - 1964 - Review of Metaphysics 18 (2):356 - 363.
    The problem, as Augustine sees it, is to show how it is possible both that we voluntary will to perform certain actions and that God foreknows that we shall will to perform these actions. The argument which gives rise to this problem may be expressed as follows.
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  40. Cosmological Arguments.William L. Rowe - 2004 - In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell.
     
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  41.  46
    The Problem of Divine Sovereignty and Human Freedom.William L. Rowe - 1999 - Faith and Philosophy 16 (1):98-101.
    According to the Westminster Confession, “God from all eternity did... freely and unchangeably ordain whatsoever comes to pass. Yet... thereby neither is God the author of sin or is violence offered to the will of the creatures.” It is hard to see how these two points can be consistently maintained. Hugh McCann, however, argues that by placing God’s decisions outside of time, both propositions are perfectly consistent. I agree with McCann that God’s determining decisions do not make him the author (...)
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  42. In Defense of 'the Free Will Defense' Response to Daniel Howard-Snyder and John O'Leary-Hawthorne.William L. Rowe - 1998 - International Journal for Philosophy of Religion 44 (2):115 - 120.
  43.  34
    Response to Dicker.William L. Rowe - 1988 - Faith and Philosophy 5 (2):203-205.
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  44. The Cosmological Argument.William L. Rowe & John J. Shepherd - 1975 - Religious Studies 13 (1):116-118.
     
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  45.  45
    Responsibility, Agent-Causation, and Freedom: An Eighteenth-Century View.William L. Rowe - 1991 - Ethics 101 (2):237-257.
  46.  43
    Causality and Free Will in the Controversy Between Collins and Clarke.William L. Rowe - 1987 - Journal of the History of Philosophy 25 (1):51-67.
  47.  41
    Comments on Professor Davis' “Does the Ontological Argument Beg the Question?”.William L. Rowe - 1976 - International Journal for Philosophy of Religion 7 (4):443 - 447.
  48.  31
    Fatalism and Truth.William L. Rowe - 1980 - Southern Journal of Philosophy 18 (2):213-219.
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  49. The Ontological Argument and Question-Begging.William L. Rowe - 1976 - International Journal for Philosophy of Religion 7 (4):425 - 432.
  50.  19
    Religious Symbols and God: A Philosophical Study of Tillich's Theology.Ian Ramsey & William L. Rowe - 1971 - Philosophical Quarterly 21 (83):188.
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