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William J. Wainwright [87]William Wainwright [10]William Judson Wainwright [1]
  1. The Spiritual Senses in Western Spirituality and the Analytic Philosophy of Religion.William J. Wainwright - 2011 - European Journal for Philosophy of Religion 3 (1):21 - 41.
    The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine’s significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development of the (...)
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  2. Philosophy of Religion.William J. Wainwright (ed.) - 2009 - Routledge.
    The past forty years or so have witnessed a renaissance in the philosophy of religion. New tools (modal logic, probability theory, and so on) and new historical research have prompted many thinkers to take a fresh look at old topics (God’s existence, the problem of evil, faith and reason, and the like). Moreover, sophisticated examinations of contentious new issues, such as the problem of religious diversity or the role of emotions and other non-evidential factors in shaping rationally held religious beliefs, (...)
     
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  3. Religion and Morality.William J. Wainwright - 2006 - International Journal for Philosophy of Religion 59 (3):175-178.
  4.  19
    Reason and the Heart: A Prolegomenon to a Critique of Passional Reason.William J. Wainwright - 1995 - Cornell University Press.
  5.  14
    Value and Existence.William J. Wainwright - 1981 - Philosophical Review 90 (2):318.
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  6.  74
    Obstacles to Divine Revelation: God and the Reorientation of Human Reason. [REVIEW]William J. Wainwright - 2011 - Faith and Philosophy 28 (3):348-354.
  7. The Affective Dionysian Tradition in Medieval Northern Europe.William Wainwright - 2015 - European Journal for Philosophy of Religion 7 (2):21--34.
    Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated ”monistic moments’. I conclude (...)
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  8.  61
    Concepts of God.William Wainwright - unknown
    The object of attitudes valorized in the major religious traditions is typically regarded as maximally great. Conceptions of maximal greatness differ but theists believe that a maximally great reality must be a maximally great person or God. Theists largely agree that a maximally great person would be omnipresent, omnipotent, omniscient, and all good. They do not agree on a number of God's other attributes, however. We will illustrate this by examining the debate over God's impassibility in western theism and a (...)
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  9.  48
    Mysticism: A Study of Its Nature, Cognitive Value and Moral Implications.William J. Wainwright - 1984 - Philosophy East and West 34 (3):337-339.
  10. Jonathan Edwards and the Hiddenness of God.William J. Wainwright - 2002 - In Daniel Howard-Snyder & Paul K. Moser (eds.), Divine Hiddenness: New Essays. Cambridge University Press. pp. 98--119.
  11. Assessing Ontological Arguments.William J. Wainwright - 2012 - European Journal for Philosophy of Religion 4 (2):19--39.
    Part I argues that ontological arguments, like other classical proofs of the existence of God, are parts of larger arguments in which they are embedded. These larger arguments include reasons supporting the proofs’ premises and responses to them, and to the proofs’ claims to validity and non-circularity, since, in the final analysis, our assessment of the proofs will express our best judgment of the cumulative force of all the considerations bearing on their overall adequacy. Part II illustrates these points by (...)
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  12.  76
    Two (or Maybe One and a Half) Cheers for Perfect Being Theology.William Wainwright - 2009 - Philo 12 (2):228-251.
    In a series of influential articles published in the 1980s, Thomas Morris argued that the most promising approach to many issues in the philosophy of religion is “perfect being theology.” A philosopher who adopts it begins by construing God as a maximally perfect being and then fills the conception in by using his or her modal intuitions and intuitions concerning what properties are and are not perfections. While I am sympathetic with Morris’s program, two aspects seem problematic. More justification is (...)
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  13. Omnipotence, Omniscience, and Omnipresence.William J. Wainwright - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
     
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  14.  63
    In Defense of Non-Natural Theistic Realism: A Response to Wielenberg.William J. Wainwright - 2010 - Faith and Philosophy 27 (4):457-463.
    Eric Wielenberg and I agree that basic moral truths are necessarily true. But Wielenberg thinks that, because these truths are necessary, they require no explanation, and I do not: some basic moral truths are not self-explanatory. I argue that Wielenberg’s reasons for thinking that my justification of that claim is inadequate are ultimately unconvincing.
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  15.  11
    The Kalam Cosmological Argument. [REVIEW]William J. Wainwright - 1982 - Noûs 16 (2):328-334.
  16.  76
    Jonathan Edwards, God, and “Particular Minds”.William J. Wainwright - 2010 - International Journal for Philosophy of Religion 68 (1-3):201-213.
    Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.
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  17. Natural Explanations and Religious Experience.William J. Wainwright - 1984 - In J. Houston (ed.), Is It Reasonable to Believe in God? Handsel Press.
  18. Religious Experience and Religious Pluralism.William J. Wainwright - 2000 - In Philip L. Quinn & Kevin Meeker (eds.), The Philosophical Challenge of Religious Diversity. Oxford University Press.
  19.  35
    Monotheism.William Wainwright - 2008 - Stanford Encyclopedia of Philosophy.
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  20.  34
    Mysticism and Sense Perception: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1973 - Religious Studies 9 (3):257-278.
    In this paper I propose to examine the cognitive status of mystical experience. There are, I think, three distinct but overlapping sorts of religious experience. In the first place, there are two kinds of mystical experience. The extrovertive or nature mystic identifies himself with a world which is both transfigured and one. The introvertive mystic withdraws from the world and, after stripping the mind of concepts and images, experiences union with something which can be described as an undifferentiated unity. Introvertive (...)
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  21.  71
    Theism, Metaphysics, and D. Z. Phillips.William J. Wainwright - 1995 - Topoi 14 (2):87-93.
    Section I argues that theistic religions incorporate metaphysical systems and that these systems are explanatory. Section II defends these claims against D. Z. Phillips ''s objections to the epistemic realism and correspondence theory of truth which they imply. I conclude by raising questions about the status of Phillips ''s own project.
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  22.  62
    Jonathan Edwards.William Wainwright - 1995 - Faith and Philosophy.
    Jonathan Edwards (1703–1758) is widely acknowledged to be America's most important and original philosophical theologian. His work as a whole is an expression of two themes — the absolute sovereignty of God and the beauty of God's holiness. The first is articulated in Edwards' defense of theological determinism, in a doctrine of occasionalism, and in his insistence that physical objects are only collections of sensible “ideas” while finite minds are mere assemblages of “thoughts” or “perceptions.” As the only real cause (...)
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  23.  27
    Two Theories of Mysticism: Gilson and Maritain.William J. Wainwright - 1975 - Modern Schoolman 52 (4):405-426.
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  24.  26
    Augustine on God’s Simplicity: A Reply to Richard La Croix.William J. Wainwright - 1979 - New Scholasticism 53 (1):118-123.
  25.  61
    Theological Determinism and the Problem of Evil: Are Arminians Any Better Off?William J. Wainwright - 2001 - International Journal for Philosophy of Religion 50 (1/3):81-96.
  26.  36
    Rowe on God’s Freedom and God’s Grace.William J. Wainwright - 2005 - Philo 8 (1):12-22.
    Rowe argues that if for every good world there is a better, then God is not morally perfect since no matter what world God were to create he could have done better than he did. I contend that Rowe’s argument doesn’t do justice to the role grace plays in the theist’s doctrine of creation, and respond to five new criticisms of my position that Rowe offers in Can God be Free?
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  27. Reason and the Heart: A Prolegomenon to a Critique of Passional Reason.William J. Wainwright - 1995 - Religious Studies 32 (4):513-517.
     
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  28.  31
    An Interpretation of Religion: Human Responses to the Transcendent. [REVIEW]William Wainwright - 1992 - Faith and Philosophy 9 (2):259-265.
  29. Morality and Religion.William J. Wainwright - 2011 - In Christian Miller (ed.), Continuum Companion to Ethics. Continuum. pp. 119.
     
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  30. Theistic Proofs, Person Relativity, and the Rationality of Religious Belief.William Wainwright - 2011 - In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press.
     
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  31.  28
    The Cognitivity of Religion: Three Perspectives. [REVIEW]William J. Wainwright - 1988 - Faith and Philosophy 5 (1):97-102.
  32.  23
    Does Disagreement Imply Relativism?William J. Wainwright - 1986 - International Philosophical Quarterly 26 (1):47-60.
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  33. Competing Religious Claims.William J. Wainwright - 2004 - In William Mann (ed.), The Blackwell Guide to the Philosophy of Religion. Blackwell.
     
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  34.  37
    Jonathan Edwards and the Sense of the Heart.William Wainwright - 1990 - Faith and Philosophy 7 (1):43-62.
  35.  26
    Freedom and Omnipotence.William J. Wainwright - 1968 - Noûs 2 (3):293-301.
  36.  24
    Mysticism and Sense Perception.William J. Wainwright - 1982 - In Steven M. Cahn & David Shatz (eds.), Religious Studies. Oxford University Press. pp. 257 - 278.
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  37. Philosophy of Religion: Selected Readings.William L. Rowe & William J. Wainwright - 1973 - Religious Studies 9 (4):492-493.
     
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  38. The Oxford Handbook of Philosophy of Religion.William J. Wainwright - 2007 - International Journal for Philosophy of Religion 61 (2):119-122.
  39.  62
    The Ontological Argument, Question-Begging, and Professor Rowe.William J. Wainwright - 1978 - International Journal for Philosophy of Religion 9 (4):254 - 257.
  40.  19
    Divine and Human Action: Essays in the Metaphysics of Theism. [REVIEW]William J. Wainwright - 1991 - Faith and Philosophy 8 (3):390-398.
  41. Part One: Articles.Pamela Sue Anderson, Hent DeVries, David Ray Griffin, William Hasker, Fergus Kerr, John Macquarrie, Adrian Peperzak, Philip L. Quinn, William J. Wainwright & Keith Ward - 2005 - International Journal for Philosophy of Religion 58:207-214.
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  42.  4
    Heaven's Champion: William James's Philosophy of Religion. [REVIEW]William J. Wainwright - 1997 - Religious Studies 33 (4):473-484.
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  43.  43
    Gale on Religious Experience.William J. Wainwright - 2003 - Philo 6 (1):114-131.
    Richard Gale has mounted the most effective attack on religious experience’s cognitive credentials in recent decades. This article explains why I am nonetheless not persuaded by it. I argue that: Contrary to Gale, mystical experiences do take an objective accusative, and are therefore presumptively cognitive. The tests for the veridicality of religious experience are more like those for sense experiences than Gale allows. Gale’s “big” or “deep” disanalogy is not as devastating as he thinks. Gale’s critique of my and Alston’s (...)
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  44. God's Body.William J. Wainwright - 1974 - In Thomas V. Morris (ed.), The Concept of God. Oxford Up. pp. 72-87.
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  45.  53
    Causality, Necessity and the Cosmological Argument.William J. Wainwright - 1979 - Philosophical Studies 36 (3):261 - 270.
    I distinguish between a causeless being, An essentially causeless being, And a logically necessary being, And argue that only a logically necessary being can provide an adequate answer to the question, "why do contingent and dependent beings exist?" I also argue that recent attempts to show that if a being is essentially causeless, It is logically necessary, Are unsound.
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  46.  16
    Unihorses and the Ontological Argument.William J. Wainwright - 1978 - Sophia 17 (3):27-32.
  47.  19
    Jonathan Edwards, Atoms, and Immaterialism.William J. Wainwright - 1982 - Idealistic Studies 12 (1):79-89.
    According to Jonathan Edwards, “consciousness and being are the same thing exactly.” “Nothing has any existence anywhere else…but either in created or uncreated consciousness”. The physical world, therefore, has no independent reality. “…the existence of all corporeal things is only ideas”. “The material universe exists only in the mind,” i.e., “it is absolutely dependent on the conception of the mind for its existence, and does not exist as spirits do…”. More accurately, “The substance of all bodies is the infinitely exact (...)
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  48.  12
    The Presence of Evil and the Falsification of Theistic Assertions.William J. Wainwright - 1969 - Religious Studies 4 (2):213 - 216.
  49.  14
    Philosophy and Miracle: The Contemporary Debate. [REVIEW]William J. Wainwright - 1989 - Faith and Philosophy 6 (1):110-113.
  50.  20
    Wilfred Cantwell Smith on Faith and Belief: WILLIAM J. WAINWRIGHT.William J. Wainwright - 1984 - Religious Studies 20 (3):353-366.
    In a series of important and influential books, Wilfred Cantwell Smith has convincingly argued that religious traditions are misunderstood if one does not grasp the faith which they express, that these traditions are not static but fluid, and that as a result of greater knowledge and increased contact between members of different traditions, we have entered a period in which it is no longer possible for the traditions to develop in relative isolation. This paper is devoted to an important aspect (...)
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