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William Rowe
Birkbeck College
  1. The Problem of Evil and Some Varieties of Atheism.William L. Rowe - 1979 - American Philosophical Quarterly 16 (4):335 - 341.
  2. 19 The Problem of Evil and Some Varieties of Atheism.William Rowe - 1979 - In Eleonore Stump & Michael J. Murray (eds.), Philosophy of Religion: The Big Questions. Blackwell. pp. 6--157.
     
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  3. The Metaphysics of Free Will.William L. Rowe - 1996 - Religious Studies 32 (1):129-131.
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    Thomas Reid on Freedom and Morality.William Rowe - 1991 - Cornell University Press.
    Background: Locke's Conception of Freedom For how can we think any one freer than to have the power to do what we will. — John Locke n his chapter on power ...
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  5. The Evidential Argument From Evil: A Second Look.William Rowe - 1996 - In Daniel Howard-Snyder (ed.), The Evidential Argument From Evil. Indiana University Press. pp. 262--85.
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  6. The Cosmological Argument.William L. Rowe - 1971 - Noûs 5 (1):49-61.
  7. Friendly Atheism, Skeptical Theism, and the Problem of Evil.William L. Rowe - 2006 - International Journal for Philosophy of Religion 59 (2):79-92.
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    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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  9.  10
    The Metaphysics of Free Will.William L. Rowe - 1996 - Ethics 107 (1):141-143.
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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.  4
    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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  12. Evil and Theodicy.William Rowe - 1988 - Philosophical Topics 16 (2):119-132.
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  13. Can God Be Free?William L. Rowe - 2004 - International Journal for Philosophy of Religion 58 (3):201-203.
     
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  14. Ruminations About Evil.William L. Rowe - 1991 - Philosophical Perspectives 5:69-88.
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    6. Evil and Theodicy.William Rowe - 1988 - Philosophical Topics 16 (2):119-132.
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  16. The Empirical Argument From Evil.William Rowe - 1986 - In William Wainwright & Robert Audi (eds.), Rationality, Religious Belief, and Moral Commitment: New Essays in the Philosophy of Religion. Cornell University Press. pp. 227--247.
     
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  17. Can God Be Free?William L. Rowe - 2006 - International Journal for Philosophy of Religion 59 (2):129-131.
     
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  18. The Fallacy of Composition.William L. Rowe - 1962 - Mind 71 (281):87-92.
  19. Philosophy of Religion: An Introduction.William L. Rowe - 1979 - International Journal for Philosophy of Religion 10 (3):204-204.
     
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  20.  22
    Evil and the God of Love.William L. Rowe - 1969 - Journal of Philosophy 66 (9):271-276.
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  21. Evil and the Theistic Hypothesis: A Response to Wykstra. [REVIEW]William L. Rowe - 1984 - International Journal for Philosophy of Religion 16 (2):95 - 100.
  22.  10
    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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  23.  18
    Does God Have a Nature?William L. Rowe - 1983 - Philosophical Review 92 (2):305.
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  24.  60
    Skeptical Theism: A Response to Bergmann.William Rowe - 2001 - Noûs 35 (2):297–303.
  25. 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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  26. Religious Experience and the Principle of Credulity.William L. Rowe - 1982 - International Journal for Philosophy of Religion 13 (2):85-92.
  27. The Cosmological Argument.William L. Rowe - 1975 - Tijdschrift Voor Filosofie 39 (3):552-552.
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  28.  90
    Two Concepts of Freedom.William Rowe - 1987 - Proceedings and Addresses of the American Philosophical Association 61 (September):43-64.
  29.  2
    The Cosmological Argument.William L. Rowe - 1998 - Fordham University Press.
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  30. 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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  31. The Cosmological Argument.William L. Rowe - 1971 - Studia Leibnitiana 12 (2):290-292.
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  32. Philosophy of Religion.William I. Rowe - 2010 - Oxford University Press USA.
  33. 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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  34.  93
    The Problem of No Best World.William L. Rowe - 1994 - Faith and Philosophy 11 (2):269-271.
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    The Cosmological Argument.Robert Merrihew Adams & William L. Rowe - 1978 - Philosophical Review 87 (3):445.
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    God and Timelessness.William L. Rowe - 1972 - Philosophical Review 81 (3):372.
  37. An Exchange on the Problem of Evil.Daniel Howard-Snyder, Michael Bergmann & William Rowe - 2001 - In William L. Rowe (ed.), God and the Problem of Evil. Blackwell. pp. 124--158.
     
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  38.  30
    Causing and Being Responsible for What Is Inevitable.William Rowe - 1989 - American Philosophical Quarterly 26 (2):153 - 159.
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  39. Reply to Plantinga.William L. Rowe - 1998 - Noûs 32 (4):545-552.
  40. 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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  41.  10
    Divine Commands and Moral Requirements.William L. Rowe - 1980 - Philosophical Review 89 (4):637.
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  42.  19
    God and the Universe of Faiths.William L. Rowe & John Hick - 1976 - Philosophical Review 85 (1):133.
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  43. 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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  44. Does Panentheism Reduce to Pantheism? A Response to Craig.William Rowe - 2007 - International Journal for Philosophy of Religion 61 (2):65 - 67.
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    The Metaphysics of Freedom: Reid’s Theory of Agent Causation.William Rowe - 2000 - American Catholic Philosophical Quarterly 74 (3):425-446.
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    Rationalistic Theology and Some Principles of Explanation.William L. Rowe - 1984 - Faith and Philosophy 1 (4):357-369.
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  47. Cosmological Arguments.William L. Rowe - 2004 - In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell.
     
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  48. Evil is Evidence Against Theistic Belief.William Rowe - 2004 - In Michael L. Peterson & Raymond J. VanArragon (eds.), Contemporary Debates in Philosophy of Religion. Blackwell.
     
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  49.  55
    God and Other Minds.William L. Rowe - 1969 - Noûs 3 (3):259-284.
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  50. 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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