Results for 'plantinga'

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  1. Response.Plantinga Alvin - 2013 - European Journal for Philosophy of Religion 5 (3):55--73.
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  2. Social trinity and tritheism.Cornelius Plantinga Jr - 1989 - In Ronald J. Feenstra (ed.), Trinity, Incarnation, and Atonement. Univ Notre Dame Pr.
     
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  3. Gregory of Nyssa and the Social Analogy of the Trinity.Cornelius Plantinga Jr - 1986 - The Thomist 50 (3):325-352.
     
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  4.  10
    “Where Theologians Fear to Tread”.Amy Plantinga Pauw - 2000 - Modern Theology 16 (1):39-59.
  5. Making Time for God: Daily Devotions for Children and Families to Share.Susan R. Garrett & Amy Plantinga Pauw - 2002
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  6.  81
    Book Review: Christ the Key. [REVIEW]Amy Plantinga Pauw - 2011 - Interpretation: A Journal of Bible and Theology 65 (3):308-308.
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  7. Plantinga on properly basic belief in God: Lessons from the epistemology of perception.Jeremy Randel Koons - 2011 - Philosophical Quarterly 61 (245):839-850.
    Plantinga famously argues against evidentialism that belief in God can be properly basic. But the epistemology of cognitive faculties such as perception and memory which produce psychologically non-inferential beliefs shows that various inferentially justified theoretical beliefs are epistemically prior to our memory and perceptual beliefs, preventing the latter from being epistemically basic. Plantinga's analogy between the sensus divinitatis and these cognitive faculties suggests that the deliverances of the sensus divinitatis cannot be properly basic either. Objections by and on (...)
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  8. Alvin Plantinga on Paul Draper’s evolutionary atheology: implications of theism’s noncontingency.Tyler Andrew Wunder - 2013 - International Journal for Philosophy of Religion 74 (1):67-75.
    In his recently published Where the Conflict Really Lies: Science, Religion, & Naturalism 2011 Alvin Plantinga criticises Paul Draper’s evolutionary argument against theism as part of a larger project to show that evolution poses no threat to Christian belief. Plantinga focuses upon Draper’s probabilistic claim that the facts of evolution are much more probable on naturalism than on theism, and with regard to that claim makes two specific points. First, Draper’s probabilistic claim contradicts theism’s necessary falsehood; unless Draper (...)
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  9. Plantinga’s Religious Epistemology, Skeptical Theism, and Debunking Arguments.Andrew Moon - 2017 - Faith and Philosophy 34 (4):449-470.
    Alvin Plantinga’s religious epistemology has been used to respond to many debunking arguments against theistic belief. However, critics have claimed that Plantinga’s religious epistemology conflicts with skeptical theism, a view often used in response to the problem of evil. If they are correct, then a common way of responding to debunking arguments conflicts with a common way of responding to the problem of evil. In this paper, I examine the critics’ claims and argue that they are right. I (...)
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  10. Plantinga on “Felix Culpa”.Marilyn McCord Adams - 2008 - Faith and Philosophy 25 (2):123-140.
    In “Supralapsarianism, or ‘O Felix Culpa,’” Alvin Plantinga turns from defensive apologetics to the project of Christian explanation and offers a supralapsarian theodicy: the reason God made us in a world like this is that God wanted to create a world including the towering goods of Incarnation and atonement—goods which are appropriate only in worlds containing a sufficient amount of sin, suffering, and evil as well. Plantinga’s approach makes human agents and their sin, suffering and evil, instrumental means (...)
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  11. Plantinga Redux: Is the Scientific Realist Committed to the Rejection of Naturalism?Abraham Graber & Luke Golemon - 2020 - Sophia 59 (3):395-412.
    While Plantinga has famously argued that acceptance of neo-Darwinian theory commits one to the rejection of naturalism, Plantinga’s argument is vulnerable to an objection developed by Evan Fales. Not only does Fales’ objection undermine Plantinga’s original argument, it establishes a general challenge which any attempt to revitalize Plantinga’s argument must overcome. After briefly laying out the contours of this challenge, we attempt to meet it by arguing that because a purely naturalistic account of our etiology cannot (...)
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  12. Alvin Plantinga’s Reidian Particularism: An Overview of an Epistemological Project.Mark J. Boone - 2021 - Criswell Theological Review 19 (1).
    Plantinga’s God and Other Minds, Reformed Epistemology articles, and Warrant Trilogy are all part of the same epistemological project. Although the project develops in phases focusing progressively on anti-theism, evidentialism, and internalism, the epistemology is consistently a Reidian particularism. It follows Roderick Chisholm’s famous particularist strategy for finding an epistemic criterion, uses principles of common sense from Thomas Reid as clear cases of beliefs satisfying that criterion, and applies that criterion to belief in God in order to show that (...)
     
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  13. On Plantinga on Belief in Naturalism.Troy Cross - manuscript
    An extended critical investigation of Plantinga's evolutionary argument against naturalism (EAAN). -/- I wrote this a couple of years ago as a way of thinking through the argument, but now lack the ambition to revise it into a paper. (It's too long to be a paper, too short and too narrowly focused on one person's argument to be a book.) Rather than let it age in private, I'm sharing it publicly for anyone interested in Plantinga's argument.
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  14.  44
    Alvin Plantinga.Michele Paolini Paoletti - 2019 - Aphex 2019.
    Alvin Plantinga è uno dei più importanti metafisici e filosofi della religione viventi. In questo profilo, dopo aver brevemente narrato la sua formazione intellettuale, considererò alcuni aspetti del suo pensiero: la teoria di Plantinga dei mondi possibili; la sua teoria della garanzia epistemica delle credenze, fondata sul concetto di funzione propria; la versione di Plantinga dell’argomento ontologico per provare l’esistenza di Dio; la sua critica dell’argomento del male per provare l'inesistenza di Dio; l’argomento di Plantinga contro (...)
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  15. Plantinga, Sosa, and the Swampman.Jim Slagle - 2012 - Tijdschrift Voor Filosofie 74 (4):687-700.
    Alvin Plantinga has proposed a fascinating epistemology, one which he considers to be completely naturalized. Critical to his epistemology is the notion of a 'design plan' which circumscribes the function of organs or systems. Ernest Sosa has objected to Plantinga by using Donald Davidson's Swampman thought experiment, according to which a bolt of lightning randomly assembles a physical duplicate of a person, including one's neurological structure. The Swampman would have no design plan and as such would constitute a (...)
     
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  16. Plantinga’s Probability Arguments Against Evolutionary Naturalism.Branden Fitelson & Elliott Sober - 1998 - Pacific Philosophical Quarterly 79 (2):115–129.
    In Chapter 12 of Warrant and Proper Function, Alvin Plantinga constructs two arguments against evolutionary naturalism, which he construes as a conjunction E&N .The hypothesis E says that “human cognitive faculties arose by way of the mechanisms to which contemporary evolutionary thought directs our attention (p.220).”1 With respect to proposition N , Plantinga (p. 270) says “it isn’t easy to say precisely what naturalism is,” but then adds that “crucial to metaphysical naturalism, of course, is the view that (...)
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  17. Plantinga's Defence and His Theodicy are Incompatible.Richard Brian Davis & W. Paul Franks - 2017 - In Klaas J. Kraay (ed.), Does God Matter?: Essays on the Axiological Consequences of Theism. Routledge. pp. 203–223.
    In this paper, we attempt to show that if Plantinga’s free will defence succeeds, his O Felix Culpa theodicy fails. For if every creaturely essence suffers from transworld depravity, then given that Jesus has a creaturely essence (as we attempt to show), it follows that Incarnation and Atonement worlds cannot be actualized by God, in which case we have anything but a felix culpa.
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  18. Plantinga on warrant.Richard Swinburne - 2001 - Religious Studies 37 (2):203-214.
    Alvin Plantinga Warranted Christian Belief (New York NY: Oxford University Press, 2000). In the two previous volumes of his trilogy on ‘warrant’, Alvin Plantinga developed his general theory of warrant, defined as that characteristic enough of which terms a true belief into knowledge. A belief B has warrant if and only if: (1) it is produced by cognitive faculties functioning properly, (2) in a cognitive environment sufficiently similar to that for which the faculties were designed, (3) according to (...)
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  19. Plantinga's God and Other Monstrosities.Patrick Grim - 1979 - Religious Studies 15:35-41.
    Variations on the ontological argument for most minimal and most mediocre beings.
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  20.  87
    Plantinga, proper names and propositions.Diana F. Ackerman - 1976 - Philosophical Studies 30 (6):409 - 412.
    The view of names that plantinga advances in "the nature of necessity" seems to have unacceptable consequences for names in propositional attitude contexts. In this paper, I argue that he is unsuccessful in his attempt to avoid these consequences.
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  21. 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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  22. Plantinga and the Contingently Possible.Hugh S. Chandler - 1976 - Analysis 36 (2):106 - 109.
  23. Plantinga's case against naturalistic epistemology.Evan Fales - 1996 - Philosophy of Science 63 (3):432-451.
    In Warrant and Proper Function, Alvin Plantinga claims that metaphysical naturalism, when joined to a naturalized epistemology, is self-undermining. Plantinga argues that naturalists are committed to a neoDarwinian account of our origins, and that the reliability of our cognitive faculties is improbable or unknown relative to that theory. If the theory is true, then we are in no position to know that, whereas theism, if true, underwrites cognitive reliability. I seek to turn the tables on Plantinga, showing (...)
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  24. Has Plantinga “buried” Mackie’s logical argument from evil?Anders Kraal - 2014 - International Journal for Philosophy of Religion 75 (3):189-196.
    In seeking to undermine Mackie’s logical argument from evil, Plantinga assumes that Mackie’s argument regards it as a necessary truth that a wholly good God would eliminate all evil that he could eliminate. I argue that this is an interpretative mistake, and that Mackie is merely assuming that the theist believes that God’s goodness entails that God would eliminate all evil that he could eliminate. Once the difference between these two assumptions, and the implausibility of Plantinga’s assumption, are (...)
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  25. Plantinga, Presumption, Possibility, and the Problem of Evil.Keith DeRose - 1991 - Canadian Journal of Philosophy 21 (4):497 - 512.
    My topic is Alvin Plantinga’s ’solution’ to one of the many forms that the problem of evil takes: the modal abstract form. This form of the problem is abstract in that it does not deal with the amounts or kinds of evil which exist, but only with the fact that there is some evil or other. And it is modal in that it concerns the compossibility of the following propositions, not any evidential relation between them: God is omnipotent, omniscient, (...)
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  26. Alvin Plantinga (Profiles, Vol. 5).James Tomberlin & Peter van Inwagen (eds.) - 1985 - D. Reidel Publishing Company.
    PROFILES AN INTERNATIONAL SERIES ON CONTEMPORARY PHILOSOPHERS AND LOGICIANS EDITORS RADU ... University of Warsaw J. VUILLEMIN, College de France VOLUME 5 ...
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  27. Dini Epistemoloji: Alvin Plantinga Örneği.Musa Yanık - 2019 - Dissertation, Ondokuz Mayis Universitesi
    Alvin Plantinga, analitik felsefe düşüncesi içerisinde yetişmiş ve bu gelenek içinde teistik din felsefesinin oluşumuna katkıda bulunmuş bir filozoftur. Ayrıca teizmin savunusu için yaptığı çalışmalarla, çeşitli üniversitelerden aldığı onur ödülleri ve 2017 yılında kazandığı Templeton Prize ödülüyle, haklı bir üne kavuşmuş bir şahsiyettir. Bu çalışmayı yapmamızdaki en önemli amaç, Plantinga’nın dini epistemoloji üzerine yaptığı çalışmaları analiz edip bu düşüncelerinin ardalanına dair bir tespitte bulunmaktır. Bu çalışmada yararlandığımız öncelikli kaynaklar, Plantinga’nın Nicholas Wolterstorff ile birlikte kaleme aldığı “Faith and (...)
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  28.  35
    Plantinga's Warranted Christian Belief: Critical Essays with a Reply by Alvin Plantinga.Dieter Schönecker (ed.) - 2015 - De Gruyter.
    Alvin Plantinga s Warranted Christian Belief has very quickly become one of the most influential books in philosophy of religion. In this collection of essays, German philosophers, theologians and a mathematician deal critically with several aspects of Plantinga s seminal work. In a long essay, Plantinga answers these critics.".
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  29. Plantinga and Leibniz. A Critical Study of "The Nature of Necessity" by Alvin Plantinga and of Some Reactions to it.Robin Attfield - 1980 - Studia Leibnitiana 12:215.
    Die folgenden miteinander zusammenhängenden Themen werden erörtert : der Essentialismus, die Trans-Welt-Identität, der ontologische Gottesbeweis und der Glaube, Gott könne jede beliebige Welt erschaffen. Plantingas Einschätzung der De-re-Modalität stellt sich als fehlerhaft heraus, wenn seine Überzeugung, Menschen dürften nicht mit ihren Körpern gleichgesetzt werden, auch überzeugender ist. Leibniz würde jedoch mit guten Gründen der Behauptung Plantingas nicht vorbehaltlos zustimmen, daß Menschen ihrem Wesen nach immateriell sind. Plantinga hat Recht, wenn er — z. B. im Gegensatz zu Leibniz — die (...)
     
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  30. Alvin Plantinga’s Warranted Christian Belief.Richard M. Gale - 2001 - Philo 4 (2):138-147.
    In Warranted Christian Belief, Alvin Plantinga makes use of his earlier two books, Warrant: the Current Debate and Warrant and Proper Function, to show how it is possible for someone to have a warranted belief that God exists and that all of the great things of the Christian Gospel are true even if the believer is unable to give any argument to support these beliefs. Three objections are lodged against Plantinga’s position. First, the alleged sensus divinitatis and the (...)
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  31.  22
    Plantinga on Existing Necessarily.W. R. Carter - 1976 - Canadian Journal of Philosophy 6 (1):95 - 104.
    In The Nature of Necessity, Alvin Plantinga asserts that “the number 7 exists necessarily and Socrates does not.” This is, to my way of thinking, reasonable enough. Unhappily, cannot be reconciled with Plantinga's further claims that an object x has a property P essentially or necessarily if and only if x has P in every world in which x exists and existence is itself, although not “an ordinary property,” nevertheless a property.
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  32.  35
    Plantinga-Warrant and Reliabilist Warrant.Jerome Gellman - 2014 - Principia: An International Journal of Epistemology 18 (2):291.
    I argue that reliabilist warrant should not require that a true belief have been produced in accordance with a design plan. At least sometimes, it seems sufficient that there be an intent for the faculty to have the reliable outcomes it in fact has. This pertains to the notion of warrant of Alvin Plantinga.
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  33.  29
    Plantinga on the Free Will Defense.Clement Dore - 1971 - Review of Metaphysics 24 (4):690 - 706.
    IS IT CONSISTENT with God's perfect goodness that He permits us to have a capacity for moral wrongdoing? Proponents of the so-called "free will defense" answer this question affirmatively and give the following reason: A world in which people are able freely to avoid wrongdoing--and in which they frequently freely do so--is better than any world in which people lack this ability. Now acts of shunning wrongdoing are, like any other actions, such that one's freely performing them logically involves his (...)
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  34.  48
    Plantinga on essence: A few questions.Pavel Tichy - 1972 - Philosophical Review 81 (1):82-93.
    In his article "world and essence" ("phil. Rev." 1970, Pages 461-492) plantinga submitted that (a) individuals have essences and (b) the essence of an individual is a non-Trivial property which can be completely known only to god. In my note it is shown that on plantinga's own definitions each individual x has exactly one essence, The trivial property of x-Identity. Thus (b) fails.
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  35. Alvin Plantinga and the argument from evil.Michael Tooley - 1980 - Australasian Journal of Philosophy 58 (4):360 – 376.
    Among the central theses defended in this paper are the following. First, the logical incompatibility version of the argument from evil is not one of the crucial versions, and Plantinga, in fostering the illusion that it is, seriously misrepresents claims advanced by other philosophers. Secondly, Plantinga’s arguments against the thesis that the existence of any evil at all is logically incompatible with God’s existence. Thirdly, Plantinga’s attempt to demonstrate that the existence of a certain amount of evil (...)
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  36.  62
    On Plantinga’s Idea of Warrant in Epistemology and in Philosophy of Religion.Margherita di Stasio - 2006 - Croatian Journal of Philosophy 6 (2):307-325.
    The paper reconstructs Plantinga’s understanding of knowledge as an alternative to the standard conception of knowledge. In the first phase, Plantinga’s work about warrant was taken as a contribution to the discussion about the possibility of a priori knowledge. With his conception of knowledge as warranted belief he wanted to show that also a posteriori belief can have a degree of warrant, and may be considered to be knowledge. The paper concludes that Plantinga points at an alternative (...)
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  37.  58
    Alvin Plantinga: Where the Conflict Really Lies. Science, Religion and Naturalism.Maarten Boudry - 2013 - Science & Education 22 (5):1219-1227.
  38. Plantinga's replacement argument.Peter van Inwagen - 2007 - In Deane-Peter Baker (ed.), Alvin Plantinga. Cambridge University Press.
    Alvin Plantinga has recently turned his attention to materialism. More precisely, he has turned his attention to the thesis that philosophers of mind call materialism.[i] This thesis can be variously formulated. In this essay, I will take “materialism” to be the conjunction of the following two theses.
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  39.  53
    Plantinga a princip slábnoucí pravděpodobnosti.Vlastimil Vohánka - 2009 - Studia Neoaristotelica 6 (1):50-78.
    Alvin Plantinga wrote a probabilistic critique of historical arguments for the kernel of Christianity. It is based on the fact that, generally, the more complex a conjunction, the lower its probability. The paper provides elementary insights into the epistemology of Plantinga, probability calculus, and the role of this calculus in contemporary epistemology. It introduces a concept of a good argument, explains in which sense and why, according to Plantinga, no good arguments for Christianity exist, and discusses the (...)
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  40. Plantinga on Providence and Physics.Hans Halvorson - 2013 - European Journal for Philosophy of Religion 5 (3):19--30.
    Discussion of Alvin Plantinga's book, "Where the Conflict Really Lies".
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  41.  81
    Plantinga, Foundationalism, and the Charge of Self-referential Incoherence.John Greco - 1988 - Grazer Philosophische Studien 31 (1):187-193.
    Alvin Plantinga charges classical foundationalism with self-referential incoherence, meaning that that doctrine employs criteria for rationally acceptable propositions which exclude the criteria themselves. More specifically, the charge is that the criteria are neither properly basic nor supported by properly basic propositions. In section 1 the doctrine of classical foundationalism is briefly explained. In section 2, a defense against Plantinga's objection is provided showing how the foundationalist can provide arguments which ground the criteria in question in properly basic propositions.
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  42.  18
    Plantinga, Foundationalism, and the Charge of Self-referential Incoherence.John Greco - 1988 - Grazer Philosophische Studien 31 (1):187-193.
    Alvin Plantinga charges classical foundationalism with self-referential incoherence, meaning that that doctrine employs criteria for rationally acceptable propositions which exclude the criteria themselves. More specifically, the charge is that the criteria are neither properly basic nor supported by properly basic propositions. In section 1 the doctrine of classical foundationalism is briefly explained. In section 2, a defense against Plantinga's objection is provided showing how the foundationalist can provide arguments which ground the criteria in question in properly basic propositions.
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  43. Plantinga's proper function account of warrant.Jonathan Kvanvig - 1996 - In J. J. Kvanvig (ed.), Warrant and Contemporary Epistemology. Rowman and Littlefield, Savage, Maryland.
    Plantinga thus offers an approach that begins by assessing the faculties or abilities of a cognitive system or agent. Once such an assessment is complete, the epistemologist is in a position to infer the epistemic status of the doxastic products of those faculties or abilities.
     
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  44.  54
    Plantinga's belief-cum-desire argument refuted.Stephen Law - 2011 - Religious Studies 47 (2):245-256.
    In Warrant and Proper Function, Alvin Plantinga develops an argument designed to show that naturalism is self-defeating. One component of this larger argument is what I call Plantinga's belief-cum-desire argument, which is intended to establish something more specific: that if the content of our beliefs does causally effect behaviour (that is to say, semantic content is not epiphenomenal), and if naturalism and current evolutionary doctrine are correct, then the probability that we possess reliable cognitive mechanisms must be either (...)
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  45.  62
    Plantinga’s Skepticism.Jim Slagle - 2015 - Philosophia 43 (4):1133-1145.
    For over 20 years, Alvin Plantinga has been advocating his Evolutionary Argument against Naturalism, or EAAN. We will argue that this argument functions as an atypical form of global skepticism, and Plantinga’s development of it has repercussions for other types of skepticism. First, we will go over the similarities and differences; for example, the standard ways of avoiding other forms of skepticism, namely by adopting some form of naturalized or externalist epistemology, do not work with the EAAN. (...) himself is a naturalized epistemologist, and his skepticism comes from within this perspective. Next, we will look at how Plantinga moved from presenting his skepticism diachronically, as a loop, to presenting it synchronically, as an infinite regress. Finally, we can extend this move from Plantinga’s skepticism to other forms of global skepticism, in so far as these will involve the rejection of our cognitive faculties’ reliability, and formulate them synchronically as well. Global skepticism is often accused of instability, since it leads us to skepticism about all of our beliefs, including belief in the skeptical scenario itself. Yet formulating it as an infinite regress rather than a loop allows the skeptical charge to go forward. (shrink)
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  46.  55
    Plantinga on functions and the theory of evolution.Michael Levin - 1997 - Australasian Journal of Philosophy 75 (1):83 – 98.
  47. Alvin Plantinga.Greg Welty - 2023 - Phillipsburg, New Jersey: P&R Publishing.
    Contemporary philosopher Alvin Plantinga is best known for tackling the problem of evil and rationality of belief in God from a Calvinist perspective. Welty provides a Reformed intro and analysis.
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  48.  76
    Plantinga and probabilistic atheism.Keith Chrzan - 1991 - International Journal for Philosophy of Religion 30 (1):21 - 27.
    Plantinga underestimates the prospects for probabilistic atheism. He employs a flawed mathematical rendition of the atheist's crucial claim, (1) and he misunderstands the utility (1) would have for the atheist.
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  49.  85
    Plantinga and Reformed Epistemology.Donald Hatcher - 1986 - Philosophy and Theology 1 (1):84-95.
    After summarizing Plantinga’s critique of “classical foundationalism” and his substitute, Reformed epistemology, the paper argues that Reformed epistemology has so many problems that it is not an adequate substitute for classical foundationalism. Given Plantinga’s reformed epistemology, believers of any religion could have “knowledge of their God.” This is because Plantinga has not set forth the justifying conditions necessary to distinguish between “properly basic beliefs” as opposed to improperly basic beliefs. Given such problems, it is more reasonable to (...)
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  50. Plantinga's version of the free-will argument: The good and evil that free beings do.Kenneth Einar Himma - 2010 - Religious Studies 46 (1):21-39.
    According to Plantinga's version of the free-will argument (FWA), the existence of free beings in the world who, on the whole, do more good than evil is the greater moral good that cannot be secured by even an omnipotent God without allowing some evil and thereby shows the logical compatibility of God with evil. In this essay, I argue that there are good empirical and moral reasons, from the standpoint of one plausible conception of Christian ethics, to doubt that (...)
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