Nicholas Everitt University of East Anglia
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  1. N. Everitt (2010). The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion, Edited by Jeffrey Schloss and Michael Murray. Mind 119 (475):849-852.
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  2. Nicholas Everitt (2010). The Divine Attributes. Philosophy Compass 5 (1):78-90.
    Focusing on God's essential attributes of omnipotence, omniscience, being eternal and omnipresent, being a creator and sustainer, and being a person, I examine how far recent discussion has been able to provide for each of these divine attributes a consistent interpretation. I also consider briefly whether the attributes are compatible with each other.
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  3. Nicholas Everitt (2008). Minds and Computers: An Introduction to AI, by Matt Carter. Philosophy Now 68:41-42.
  4. Nicholas Everitt (2008). Peter Byrne Kant on God. (Aldershot: Ashgate, 2007). Pp. IX+183. £55.00 (Hbk), £16.99 (Pbk). ISBN 978 0 7546 4022 6 (Hbk), 978 0 7546 4023 3 (Pbk). [REVIEW] Religious Studies 44 (3):358-363.
  5. Nicholas Everitt (2007). Some Problems with Virtue Theory. Philosophy 82 (2):275-299.
    Abstract: I examine virtue theory, especially as expressed by Rosalind Hursthouse. In its canonical form, the theory claims that living a life of virtue constitutes flourishing, although it also has a possible fall-back claim that a life of virtue is a means to the end of flourishing. I argue that in both interpretations, virtue theory is mistaken. It cannot give any convincing account of how the concepts of wanting, flourishing, and the virtues are connected, nor can it deal adequately with (...)
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  6. Nicholas Everitt (2007). The God of Metaphysics – Timothy Sprigge. [REVIEW] Philosophical Quarterly 57 (228):495–498.
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  7. Nicholas Everitt (2006). The Argument From Imperfection. Philo 9 (2):113-130.
    The paper argues that given the defining features of the God of “perfect being” theology, God would not create any contingently existing things. To do so would introduce a kind of gratuitous metaphysical imperfection in an otherwise metaphysically perfect universe. Given that in fact there are contingent things, it follows that the God of perfect being theism does not exist.
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  8. Nicholas Everitt (2006). Logic and Theism: Arguments For and Against Beliefs in God - By J.J. Sobel. Philosophical Books 47 (4):380-382.
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  9. Nicholas Everitt (2005). Bede Rundle Why There is Something Rather Than Nothing. (Oxford: Clarendon Press, 2002). Pp. XII+204. £30.00 (Hbk). ISBN 0 19 927050. [REVIEW] Religious Studies 41 (1):111-116.
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  10. N. Everitt (2003). O'CONNOR, D.-Hume on Religion. Philosophical Books 44 (3):269-269.
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  11. Nicholas Everitt (2003). Epistemic Justification. Mind 112 (447):572-575.
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  12. Nicholas Everitt (2003). Review: Epistemic Justification. [REVIEW] Mind 112 (447):572-575.
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  13. Nicholas Everitt (2003). The Non-Existence of God. Routledge.
    Is it possible to prove or disprove God's existence? Arguments for the existence of God have taken many different forms over the centuries: in The Non-Existence of God , Nicholas Everitt considers all of the arguments and examines the role that reason and knowledge play in the debate over God's existence. He draws on recent scientific disputes over neo-Darwinism, the implication of 'big bang' cosmology, and the temporal and spatial size of the universe; and discusses some of the most recent (...)
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  14. N. Everitt (2002). HOWSON, C.-Hume's Problem. Induction and the Justification of Belief. Philosophical Books 43 (4):306-306.
     
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  15. Nicholas Everitt (2001). Matthew C. Bagger Religious Experience, Justification, and History. (Cambridge: Cambridge University Press, 1999). Pp. IX + 238. £37.50 (Hbk). ISBN 0 521 62255. [REVIEW] Religious Studies 37 (1):109-122.
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  16. Nicholas Everitt (2000). Substance Dualism and Disembodied Existence. Faith and Philosophy 17 (3):333-347.
    Substance dualism, that most unpopular of current theories of mind, continues to find interesting and able defenders.1 I shall focus on one set of arguments supplied by one of the current defenders, and I shall argue that these arguments fail. That in itself is a matter of some interest, since it is always reassuring to be able to demonstrate that unpopular doctrines are rightly unpopular. But I hope that a further interest will attach to the refutation, in that it will (...)
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  17. Nicholas Everitt (2000). Substance Dualism and Disembodied Existence. Faith and Philosophy 17 (3):333-347.
    In a number of places, Richard Swinburne has defended the logical possibility of perception without a body; and has inferred from this logical possibility that substance dualism is true. I challenge his defence of disembodied perception by arguing that a disembodied perceiver would not be able to distinguish between perceptions and hallucinations. I then claim that even if disembodied perception were possible, this could not be used to support substance dualism: such an inference would be either invalid or question-begging.
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  18. Nicholas Everitt (2000). Why Only Perfection Is Good Enough. Philosophical Papers 29 (3):155-158.
    Abstract I argue that the traditional problem of evil mislocates the problem which confronts the theist. The real problem arises not from the evil in the world, but from the non-perfection of the world. Given that a perfect God could create only a perfect world, and given that the world is not in fact perfect, I construct an argument for atheism. I show that the argument is not open to the objections which theists standardly bring against the traditional objection from (...)
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  19. Nicholas Everitt (1999). Roger Trigg Rationality and Religion. (Oxford: Basil Blackwell, 1998). Pp. VI+226. £45.00 Hbk, £14.99 Pbk. Religious Studies 35 (1):99-111.
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  20. N. Everitt (1998). Gellman, JI-Experience of God and the Rationality of Theistic Belief. Philosophical Books 39:215-216.
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  21. N. Everitt (1998). Kvanig, JL-Warrant in Contemporary Epistemology. Philosophical Books 39:188-190.
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  22. Nicholas Everitt (1998). Interpretations of God's Eternity. Religious Studies 34 (1):25-32.
    A number of authors, including contributors to this journal, have argued that the only consistent interpretation of God's eternal existence attributes to God an atemporal existence. Their argument seeks to show that it would be self-contradictory to adopt the opposing interpretation that God exists in time, and has indeed existed for an infinite past time. This paper argues that their objections to infinite past existence all turn on a misunderstanding of what that concept involves. The theist is therefore not compelled (...)
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  23. Nicholas Everitt (1997). Quasi-Berkeleyan Idealism as Perspicuous Theism. Faith and Philosophy 14 (3):353-377.
    In this paper, I argue that the kind of idealism defended by Berkeley is a natural and almost unavoidable expression of his theism. Two main arguments are deployed, both starting from a theistic premise and having an idealist conclusion. The first likens the dependence of the physical world on the will of God to the dependence of mental states on a mind. The second likens divine omniscience to the kind of knowledge which it has often been supposed we have of (...)
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  24. N. Everitt (1995). Frank B. Farrell. Subjectivity, Realism and Postmodernism. Journal of Applied Philosophy 12:209-209.
     
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  25. Nicholas Everitt (1995). Kant's Discussion of the Ontological Argument. Kant-Studien 86 (4):385-405.
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  26. Nicholas Everitt (1995). Rationality and Theistic Belief: An Essay On Reformed Epistemology. Philosophical Books 36 (1):71-72.
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  27. N. Everitt (1994). James Baillie. Problems in Personal Identity. Journal of Applied Philosophy 11:120-120.
     
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  28. Nicholas Everitt (1994). Life's Dominion. Philosophy Now 11:40-41.
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  29. Nicholas Everitt (1993). Animal Wrongs? Philosophy Now 6:36-39.
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  30. Nicholas Everitt (1993). Moral Literacy, or How to Do the Right Thing. Philosophy Now 7:40-42.
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  31. Nicholas Everitt (1993). Theories of the Mind. Philosophical Books 34 (1):38-39.
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  32. Nicholas Everitt (1992). What's Wrong with Murder? Some Thoughts on Human and Animal Killing. International Journal of Applied Philosophy 7 (1):47-54.
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  33. Nicholas Everitt (1991). Hume's “Inexplicable Mystery”: His Views on Religion. Philosophical Books 32 (4):216-218.
  34. Nicholas Everitt (1991). Strawson on Laws and Regularities. Analysis 51 (4):206 - 208.
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  35. Nicholas Everitt (1990). Sense and Certainty: A Dissolution of Scepticism. Philosophical Books 31 (2):101-103.
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  36. Nicholas Everitt (1988). Observation and Objectivity. Philosophical Books 29 (3):148-151.
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  37. Nicholas Everitt (1988). Pain and Perception. Proceedings of the Aristotelian Society 89:113 - 124.
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  38. Nicholas Everitt (1988). The Community of Knowledge. Philosophical Books 29 (1):34-36.
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  39. Nicholas Everitt (1987). Reviews. [REVIEW] British Journal for the Philosophy of Science 38 (2):277-279.
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  40. Nicholas Everitt (1987). The Impossibility of Miracles. Religious Studies 23 (3):347 - 349.
    TAKING ONE STANDARD DEFINITION OF ’MIRACLES’ AS ’VIOLATIONS OF LAWS OF NATURE, BY A VOLITION OF GOD’, I ARGUE THAT NO REPORT ASSERTING THE OCCURRENCE OF A MIRACLE CAN BE TRUE. WHATEVER IS INCOMPATIBLE WITH A TRUTH MUST ITSELF BE FALSE, AND NO STATEMENT OF A GENUINE LAW OF NATURE CAN BE OTHER THAN TRUE. OBJECTIONS TO THE ARGUMENT, INCLUDING THOSE BY MACKIE AND SWINBURNE, ARE REBUTTED.
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  41. Nicholas Everitt (1985). The Roots of Knowledge. Philosophical Books 26 (1):34-36.
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  42. Nicholas Everitt (1983). How Not to Solve a Problem for the Eliminative Materialist. Mind 92 (October):590-92.
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  43. Nicholas Everitt (1981). A Problem for the Eliminative Materialist. Mind 90 (February):428-34.
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