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  1. Philosophical Foundations for a Christian Worldview.James Porter Moreland & William Lane Craig - 2003 - Intervarsity Press.
    The authors of this lively and thorough introduction to philosophy from a Christian perspective introduce you to the principal subdisciplines of philosophy, including epistemology, metaphysics, philosophy of science, ethics and philosophy ...
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  • Demonstratives: An Essay on the Semantics, Logic, Metaphysics and Epistemology of Demonstratives and Other Indexicals.David Kaplan - 1989 - In Joseph Almog, John Perry & Howard Wettstein (eds.), Themes From Kaplan. Oxford University Press. pp. 481-563.
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  • The End of the Timeless God.R. T. Mullins - 2016 - Oxford University Press UK.
    The End of the Timeless God considers two approaches to the philosophy of time, presentism and eternalism. It is often held that God cannot be timeless if presentism is true, but can be if eternalism is true. R. T. Mullins draws on recent work in the philosophy of time as well as the work of classical Christian thinkers such as Augustine, Anselm, and Aquinas to contend that the Christian God cannot be timeless in either case.
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  • On the Logic of Demonstratives.David Kaplan - 1979 - Journal of Philosophical Logic 8 (1):81 - 98.
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  • The Modal Argument: Wide Scope and Rigidified Descriptions.Scott Soames - 1998 - Noûs 32 (1):1-22.
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  • Begging the Question.Walter Sinnott-Armstrong - 1999 - Australasian Journal of Philosophy 77 (2):174 – 191.
    No topic in informal logic is more important than begging the question. Also, none is more subtle or complex. We cannot even begin to understand the fallacy of begging the question without getting clear about arguments, their purposes, and circularity. So I will discuss these preliminary topics first. This will clear the path to my own account of begging the question. Then I will anticipate some objections. Finally, I will apply my account to a well-known and popular response to scepticism (...)
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  • Begging the Question as a Pragmatic Fallacy.Douglas N. Walton - 1994 - Synthese 100 (1):95 - 131.
    The aim of this paper is to make it clear how and why begging the question should be seen as a pragmatic fallacy which can only be properly evaluated in a context of dialogue. Included in the paper is a review of the contemporary literature on begging the question that shows the gradual emergence over the past twenty years or so of the dialectical conception of this fallacy. A second aim of the paper is to investigate a number of general (...)
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  • Absolute Simplicity.Eleonore Stump & Norman Kretzmann - 1985 - Faith and Philosophy 2 (4):353-382.
    The doctrine of God’s absolute simplicity denies the possibility of real distinctions in God. It is, e.g., impossible that God have any kind of parts or any intrinsic accidental properties, or that there be real distinctions among God’s essential properties or between any of them and God himself. After showing that some of the counter-intuitive implications of the doctrine can readily be made sense of, the authors identify the apparent incompatibility of God’s simplicity and God’s free choice as a special (...)
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  • Divine Simplicity and Divine Freedom.Brian Leftow - 2015 - Proceedings of the American Catholic Philosophical Association 89:45-56.
    I explain the doctrine of divine simplicity, and reject what is now the standard way to explicate it in analytic philosophy. I show that divine simplicity imperils the claim that God is free, and argue against a popular proposal for dealing with the problem.
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  • Reference and Definite Descriptions.Keith S. Donnellan - 1966 - Philosophical Review 75 (3):281-304.
    Definite descriptions, I shall argue, have two possible functions. 1] They are used to refer to what a speaker wishes to talk about, but they are also used quite differently. Moreover, a definite description occurring in one and the same sentence may, on different occasions of its use, function in either way. The failure to deal with this duality of function obscures the genuine referring use of definite descriptions. The best known theories of definite descriptions, those of Russell and Strawson, (...)
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  • Divine Simplicity.William E. Mann - 1982 - Religious Studies 18 (4):451 - 471.
    In The City of God, XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ (quod habet hoc est). We may take this as a slogan for the Doctrine of Divine Simplicity (DDS), a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless (...)
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  • Simply Impossible: A Case Against Divine Simplicity.R. T. Mullins - 2013 - Journal of Reformed Theology 7 (2):181-203.
    Within contemporary philosophical theology the doctrine of divine simplicity has regained attention. There are several new defenses of simplicity in the literature. One of the more surprising, and troubling, aspects of the contemporary defenses amongst Christian philosophers and theologians is a seeming lack of understanding about how radical the doctrine of divine simplicity truly is. As such, I wish to do a few things in this paper. First, systematically articulate the doctrine of divine simplicity. Second, argue that divine simplicity is (...)
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  • Jonathan Edwards on Divine Simplicity.Oliver D. Crisp - 2003 - Religious Studies 39 (1):23-41.
    In this article I assess the coherence of Jonathan Edwards's doctrine of divine simplicity as an instance of an actus purus account of perfect-being theology. Edwards's view is an idiosyncratic version of this doctrine. This is due to a number of factors including his idealism and the Trinitarian context from which he developed his notion of simplicity. These complicating factors lead to a number of serious problems for his account, particularly with respect to the opera extra sunt indivisa principle. I (...)
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  • Divine Simplicity.Nicholas Wolterstorff - 1991 - Philosophical Perspectives 5:531-552.
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  • The Traditional Doctrine of Divine Simplicity.Katherin Rogers - 1996 - Religious Studies 32 (2):165.
    Traditionally God has been considered absolutely simple. Some contemporary philosophers argue that this means that God is His attributes and hence is mere quality, and that all the divine attributes name exactly the same quality, which is incoherent. However, the contemporary debate misunderstands the tradition. God is not quality, He is act. Analogies from human experience can minimize the initial implausibility. There are worrisome corollaries to this doctrine, the most troubling being that God's nature is somehow dependent on the choices (...)
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