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  1. The Foundations of Knowing.Roderick M. Chisholm - 1982 - Univ of Minnesota Press.
    _The Foundations of Knowing _ was first published in 1982. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. This collection of essays on the foundations of empirical knowledge brings together ten of Roderick M. Chisholm's most important papers in epistemology, three of them published for the first time, the others significantly revised and expanded for this edition. The essays in Part I constitute a (...)
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  • The Foundations of Theism: A Reply.Alvin Plantinga - 1986 - Faith and Philosophy 3 (3):313-396.
    Philip Quinn’s “On Finding the Foundations of Theism” is both challenging and important. Quinn proposes at least the following four theses: (a) my argument against the criteria of proper basicality proposed by classical foundationalism is unsuccessful, (b) the quasi-inductive method I suggest for arriving at criteria of proper basicality is defective, (c) even if belief in God is properly basic, it could without loss of justification be accepted on the basis of other propositions, and (d) belief in God is probably (...)
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  • Faith and Rationality: Reason and Belief in God.Alvin Plantinga & Nicholas Wolterstorff (eds.) - 1983 - University of Notre Dame Press.
    A collection of essays by contemporary Calvinist philosophers of religion that examine the epistemology of religious belief between Reformed and Roman Catholic philosophers.
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  • The epistemology of religious experience.Keith E. Yandell - 1993 - New York, NY, USA: Cambridge University.
    This book addresses a fundamental question in the philosophy of religion. Can religious experience provide evidence for religious belief? If so, how? Keith Yandell argues against the notion that religious experience is ineffable, while advocating the view that strong numinous experience provides some evidence that God exists. An attractive feature of the book is that it does not confine its attention to any one religious cultural tradition, but tracks the nature of religious experience across different traditions in both the East (...)
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