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  1. The Kalam Cosmological Argument Neither Bloodied nor Bowed.David S. Oderberg - 2001 - Philosophia Christi 3 (1):193-196.
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  • (1 other version)Kalām cosmological arguments: Reply to professor Craig.Graham Oppy - 1995 - Sophia 34 (2):15-29.
    This paper is a reply to Professor William Lane Craig's “Graham Oppy On The kalām Cosmological Argument” Sophia 32.1, 1993, pp. 1–11. Further references to the literature are contained therein.
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  • Craig, Mackie, and the Kalam Cosmological Argument.Graham Oppy - 1991 - Religious Studies 27 (2):189 - 197.
    In ‘Professor Mackie and the Kalam Cosmological Argument’ , 367–75), Professor William Lane Craig undertakes to demonstrate that J. L. Mackie's analysis of the kalam cosmological argument in The Miracle of Theism is ‘superficial’, and that Mackie ‘has failed to provide any compelling or even intuitively appealing objection against the argument’ . I disagree with Craig's judgement; for it seems to me that the considerations which Mackie advances do serve to refute the kalam cosmological argument. Consequently, the purpose of this (...)
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  • Creation ex Nihilo and the Big Bang.Wes Morriston - 2002 - Philo 5 (1):23-33.
    William Lane Craig claims that the doctrine of creation ex nihilo is strongly supported by the Big Bang theory of the origin of the universe. In the present paper, I critically examine Craig’s arguments for this claim. I conclude that they are unsuccessful, and that the Big Bang theory provides no support for the doctrine of creation ex nihilo. Even if it is granted that the universe had a “first cause,” there is no reason to think that this cause created (...)
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  • In Defense of the Kalam Cosmological Argument.William Lane Craig - 1997 - Faith and Philosophy 14 (2):236-247.
    Graham Oppy’s attempt to show that the critiques of the kalam cosmological argument offered by Griinbaum, Davies, and Hawking are successful is predicated upon a misunderstanding of the nature of defeaters in rational belief. Neither Grunbaum nor Oppy succeed in showing an incoherence in the Christian doctrine of creation. Oppy’s attempts to rehabilitate Davies’s critique founders on spurious counter-examples and unsubstantiated claims. Oppy’s defense of Hawking’s critique fails to allay suspicions about the reality of imaginary time and finally results in (...)
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  • (1 other version)Reply to professor Craig.Graham Oppy - 1995 - Sophia 34 (2):15-29.
    I hold that the considerations adduced in kalam cosmological arguments do not embody reasons for reflective atheists and agnostics to embrace the conclusion of those arguments, viz. that the universe had a cause of its existence. I do not claim to be able to show that reflective theists could not reasonably believe that those arguments are sound; indeed, I am prepared to concede that it is epistemically possible that the arguments procede validly from true premises. However, I am prepared to (...)
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  • A new look at the cosmological argument.Robert C. Koons - 1997 - American Philosophical Quarterly 34 (2):193 - 211.
    The cosmological argument for God’s existence has a long history, but perhaps the most influential version of it has been the argument from contingency. This is the version that Frederick Copleston pressed upon Bertrand Russell in their famous debate about God’s existence in 1948 (printed in Russell’s 1957 Why I am not a Christian). Russell’s lodges three objections to the Thomistic argument.
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  • The miracle of theism: arguments for and against the existence of God.J. L. Mackie - 1982 - New York: Oxford University Press. Edited by Bernard Williams.
    The late John L. Mackie, formerly of University College, Oxford.
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  • Infinity and the past.Quentin Smith - 1987 - Philosophy of Science 54 (1):63-75.
    infinite, and offer several arguments in sup port of this thesis. I believe their arguments are unsuccessful and aim to refute six of them in the six sections of the paper. One of my main criticisms concerns their supposition that an infinite series of past events must contain some events separated from the present event by an infinite number of intermediate events, and consequently that from one of these infinitely distant past events the present could never have been reached. I (...)
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  • Narlikar's "creation" of the big Bang universe was a mere origination.Adolf Grünbaum - 1993 - Philosophy of Science 60 (4):638-646.
    In Grunbaum (1989, 374, 390), I objected to Narlikar's (1977, 136-137) designation "event of 'creation'" for a supposed first cosmic instant t = 0, which he imports into the big bang cosmology of the general theory of relativity (GTR). Narlikar (1992, 361-362) does reject a theological construal of the "creation". But, endeavoring to justify his secular creationism, he now points out that, in the GTR, the usual derivation of matter-energy conservation from Hilbert's stationary action principle cannot be extended to include (...)
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  • (2 other versions)The Kalam Cosmological Argument.William Lane Craig & James D. Sinclair - 2009 - In William Lane Craig & J. P. Moreland (eds.), The Blackwell Companion to Natural Theology. Wiley-Blackwell. pp. 101–201.
    This chapter contains sections titled: Introduction Did the Universe Begin to Exist? Everything That Begins to Exist Has a Cause The Cause of the Universe Properties of the First Cause Objections Conclusion References.
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  • The Miracle of Theism.John Leslie Mackie - 1982 - Philosophy 58 (225):414-416.
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  • (3 other versions)Theism, Atheism, and Big Bang Cosmology.W. L. Craig & Q. Smith - 1996 - British Journal for the Philosophy of Science 47 (1):133-136.
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  • (2 other versions)Review of W. L. Craig, The Kalām Cosmological Argument. [REVIEW]G. J. Whitrow - 1980 - British Journal for the Philosophy of Science 31 (4):408-411.
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  • (1 other version)The Existence of God.Richard Swinburne - 1981 - Philosophical Quarterly 31 (122):85-88.
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  • An infinite temporal regress is compatible with the Doctrine of Creatio Originans.Paul Kabay - 2005 - International Journal for Philosophy of Religion 57 (2):123-138.
    In this paper I show that the existence of an infinite temporal regress does not undermine the soundness of Craigs version of the Kalam Cosmological Argument. To this end I shall focus on a particular complication that Craig raises against one of his arguments in support of a finite temporal regress. I will show that this complication can be made innocuous by extending the notion of A-theoretic time, which is presupposed by Craigs argument, to include a notion of temporal becoming (...)
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  • Theism, atheism, and big bang cosmology.William Lane Craig & Quentin Smith - 1993 - New York: Oxford University Press. Edited by Quentin Smith.
    Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane Craig (...)
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  • The Tristram Shandy Paradox.David S. Oderberg - 2002 - Philosophia Christi 4 (2):351-360.
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  • Causes and Beginnings in the Kalam Argument.Wes Morriston - 2002 - Faith and Philosophy 19 (2):233-244.
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  • The Kalam Cosmological Argument. [REVIEW]William J. Wainwright - 1982 - Noûs 16 (2):328-334.
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  • "Some Comments on William Craig's" Creation and Big Bang Cosmology".Adolf Grunbaum - 1994 - Philosophia Naturalis 31 (2):225-236.
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