John Bishop George Mason University
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  1. John Bishop & Ken Perszyk (forthcoming). Divine Action Beyond the Personal omniGod. Oxford Studies in Philosophy of Religion.
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  2. John Bishop (2013). Evidence and Religious Belief, by Kelly James Clark and Raymond J. VanArragon (Eds). Mind 122 (486):fzt054.
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  3. John Bishop (2013). The Argument From Evil and the God of 'Frightening' Love. Sophia 52 (1):45-49.
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  4. John Bishop (2012). Exercising Control in Practical Reasoning: Problems for Naturalism About Agency. Philosophical Issues 22 (1):53-72.
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  5. John Bishop (2011). Thompson , Michael . Life and Action: Elementary Structures of Practice and Practical Thought . Cambridge, MA: Harvard University Press, 2008. Pp. 240. $44.00 (Cloth). [REVIEW] Ethics 122 (1):212-220.
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  6. John Bishop & Ken Perszyk (2011). The Normatively Relativised Logical Argument From Evil. International Journal for Philosophy of Religion 70 (2):109-126.
    It is widely agreed that the ‘Logical’ Argument from Evil (LAFE) is bankrupt. We aim to rehabilitate the LAFE, in the form of what we call the Normatively Relativised Logical Argument from Evil (NRLAFE). There are many different versions of a NRLAFE. We aim to show that one version, what we call the ‘right relationship’ NRLAFE, poses a significant threat to personal-omniGod-theism—understood as requiring the belief that there is an omnipotent, omniscient, perfectly good person who has created our world—because it (...)
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  7. J. Bishop (2010). Knowledge of God, by Alvin Plantinga and Michael Tooley. Mind 118 (472):1163-1168.
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  8. John Bishop (2010). Faith. Stanford Encyclopedia of Philosophy.
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  9. John Bishop (2010). Secular Spirituality and the Logic of Giving Thanks. Sophia 49 (4):523-534.
    Some atheists are attracted to the idea of a secular spirituality that carries no commitment to the existence of God or anything similar. Is this a coherent possibility? This paper seeks to define what we mean by a ‘spirituality’ by examining Robert C. Solomon’s defence of spirituality for the religious skeptic, and pursues the question of its coherence by reflecting on what is implied by taking thankfulness to be a proper response to our existence.
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  10. John Bishop (2009). Paul K. Moser the Elusive God: Reorienting Religious Epistemology. (Cambridge: Cambridge University Press, 2008). Pp. XI+292. £45.00 (Hbk). Isbn 978 0 521 88903. [REVIEW] Religious Studies 45 (4):504-509.
  11. John Bishop (2009). Review of Rolfe King, Obstacles to Divine Revelation: God and the Reorientation of Human Reason. [REVIEW] Notre Dame Philosophical Reviews 2009 (10).
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  12. John Bishop (2009). Towards a Religiously Adequate Alternative to Omnigod Theism. Sophia 48 (4):419-433.
    Theistic religious believers should be concerned that the God they worship is not an idol. Conceptions of God thus need to be judged according to criteria of religious adequacy that are implicit in the ‘God-role’—that is, the way the concept of God properly functions in the conceptual economy and form of life of theistic believers. I argue that the conception of God as ‘omniGod’—an immaterial personal creator with the omni-properties—may reasonably be judged inadequate, at any rate from the perspective of (...)
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  13. Melissa Barry, John Bishop, Benjamin Bradley, Sarah Buss, Ben Caplan, Erik Carlson, John Carriero, Peter Carruthers, C. A. J. Coady & Marian David (2007). The Editors of Philosophy and Phenomenological Research Thank the Members of the Editorial Board and the Following Scholars, Who Have Served as Referees During the Period of October 2006 Through July 2007. [REVIEW] Philosophy and Phenomenological Research 75 (3).
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  14. John Bishop (2007). Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. Oxford University Press, Clarendon Press ;.
    Does our available evidence show that some particular religion is correct?
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  15. John Bishop (2007). How a Modest Fideism May Constrain Theistic Commitments: Exploring an Alternative to Classical Theism. Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  16. John Bishop (2006). The Philosophy of Religion: A Programmatic Overview. Philosophy Compass 1 (5):506–534.
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  17. John Bishop (2005). On the Possibility of Doxastic Venture: A Reply to Buckareff. Religious Studies 41 (4):447-451.
    In response to Buckareff, I agree that it is indeed impossible intentionally and directly to acquire a belief one judges not to be supported by one's evidence. But Jamesian doxastic venture does not involve any such direct self-inducing of belief: it is rather a matter of an agent's taking to be true in practical reasoning what she already, through some ‘passional’, non-epistemic, cause, holds true beyond the support of her evidence. To deny that beliefs may sometimes have passional causes is, (...)
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  18. John Bishop (2004). Review of Berent En, How We Act: Causes, Reasons and Intentions. [REVIEW] Notre Dame Philosophical Reviews 2004 (9).
  19. John Bishop & Imran Aijaz (2004). 'How to Answer the "de Jure" Question About Christian Belief. International Journal for Philosophy of Religion 56 (2/3):109 - 129.
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  20. John D. Bishop (2003). Prospects for a Naturalist Libertarianism: O'Connor's Persons and Causes. Philosophy and Phenomenological Research 66 (1):228-243.
  21. J. Bishop (2002). Faith with Reason. Australasian Journal of Philosophy 80 (1):130-131.
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  22. John Bishop (2002). Faith as Doxastic Venture. Religious Studies 38 (4):471-487.
    A ‘doxastic venture’ model of faith – according to which having faith involves believing beyond what is rationally justifiable – can be defended only on condition that such venturesome believing is both possible and ethically acceptable. I show how a development of the position argued by William James in ‘The will to believe’ can succeed in meeting these conditions. A Jamesian defence of doxastic venture is, however, open to the objection that decision theory teaches us that there can be no (...)
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  23. J. Bishop (2001). McCANN, HJ-The Works of Agency. Philosophical Books 42 (3):232-232.
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  24. John Bishop (2001). Book Review. Arguing for Atheism. An Introduction to the Philosophy of Religion Robin le Poidevin. [REVIEW] Mind 110 (438):497-501.
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  25. J. Bishop (1999). Peter Forrest, God Without the Supernatural. Australasian Journal of Philosophy 77:106-107.
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  26. John Bishop (1998). Can There Be Alternative Concepts of God? Noûs 32 (2):174-188.
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  27. John Bishop (1998). The Act Itself. Philosophy and Phenomenological Research 58 (4):979-983.
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  28. John Bishop (1997). On J.J.C. Smart and J.J. Haldane's Atheism and Theism. Sophia 36 (1):38-52.
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  29. John D. Bishop (1996). Moral Motivation and the Development of Francis Hutcheson's Philosophy. Journal of the History of Ideas 57 (2):277-295.
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  30. John Bishop (1995). Deciding to Believe: The Ethics and Rationality of Religious Belief. Sophia 34 (1):9-31.
    A Jamesian defence of a moderate fideism which holds that acceptance of (religious) belief beyond, though not contrary to, the evidence is morally permissible--though only under quite tight conditions, which, I argue, include the requirement that the "passional basis" for such acceptance must itself be morally admirable. The claim that "suprarational" faith is virtuous thus remains open, even though vindicated against the objection that believing beyond the evidence is always vicious. I also explore the extent to which the proposal that (...)
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  31. John D. Bishop (1995). Adam Smith's Invisible Hand Argument. Journal of Business Ethics 14 (3):165 - 180.
    Adam Smith is usually thought to argue that the result of everyone pursuing their own interests will be the maximization of the interests of society. The invisible hand of the free market will transform the individual''s pursuit of gain into the general utility of society. This is the invisible hand argument.Many people, although Smith did not, draw a moral corollary from this argument, and use it to defend the moral acceptability of pursuing one''s own self-interest.
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  32. John Bishop (1993). Explaining Human Action. Philosophy and Phenomenological Research 53 (3):726-731.
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  33. John Bishop (1993). Evil and the Concept of God. Philosophical Papers 22 (1):1-15.
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  34. John D. Bishop (1993). Book Reviews. [REVIEW] Journal of Business Ethics 12 (1):373-377.
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  35. John D. Bishop (1993). Compatibilism and the Free Will Defense. Australasian Journal of Philosophy 71 (2):104-20.
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  36. John Bishop (1991). Causation. Review of Metaphysics 45 (2):431-433.
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  37. John D. Bishop (1991). The Moral Responsibility of Corporate Executives for Disasters. Journal of Business Ethics 10 (5):377 - 383.
    This paper examines whether or not senior corporate executives are morally responsible for disasters which result from corporate activities. The discussion is limited to the case in which the information needed to prevent the disaster is present within the corporation, but fails to reach senior executives. The failure of information to reach executives is usually a result of negative information blockage, a phenomenon caused by the differing roles of constraints and goals within corporations. Executives should be held professionally responsible not (...)
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  38. John Bishop (1990). Natural Agency: An Essay on the Causal Theory of Action. Cambridge University Press.
    From a moral point of view we think of ourselves as capable of responsible actions. From a scientific point of view we think of ourselves as animals whose behavior, however highly evolved, conforms to natural scientific laws. Natural Agency argues that these different perspectives can be reconciled, despite the skepticism of many philosophers who have argued that "free will" is impossible under "scientific determinism." This skepticism is best overcome according to the author, by defending a causal theory of action, that (...)
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  39. John Bishop (1990). Searle on Natural Agency. Australasian Journal of Philosophy 68 (3):282 – 300.
  40. Daniel R. Gilbert & John D. Bishop (1990). Book Reviews. [REVIEW] Journal of Business Ethics 9 (10):373-377.
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  41. John Bishop (1988). Is a Unified Science of the Mind-Brain Possible? Biology and Philosophy 3 (3):375-391.
  42. John Bishop (1988). Vico and Joyce and Joyce Scholarship. New Vico Studies 6:133-142.
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  43. John Bishop (1987). Evident, but Rationally Unacceptable, Earl Conee. Australasian Journal of Philosophy 65 (4).
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  44. John Bishop (1987). Sensitive and Insensitive Responses to Deviant Action. Australasian Journal of Philosophy 65 (4):452 – 469.
  45. John Bishop (1986). Sajama, Seppo. Idea, Judgement and Will, University of Turku, Finland, 1983, Reports From the Department of Theoretical Philosophy. Theoria 52 (1-2):98-117.
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  46. John D. Bishop (1986). Is Agent-Causality a Conceptal Primitive? Synthese 67 (May):225-47.
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  47. John Bishop (1985). Causal Deviancy and Multiple Intentions: A Reply to James Montmarquet. Analysis 45 (3):163 - 168.
  48. John Bishop (1984). Theism, Morality and the 'Why Should I Be Moral?' Question. International Journal for Philosophy of Religion 16 (3):3 - 21.
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  49. John D. Bishop (1983). Agent-Causation. Mind 92 (January):61-79.
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  50. John Bishop (1981). Peacocke on Intentional Action. Analysis 41 (2):92 - 98.
  51. John D. Bishop (1980). More Thought on Thought and Talk. Mind 89 (January):1-16.
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  52. John D. Bishop (1980). The Analogy Theory of Thinking. Australasian Journal of Philosophy 58 (September):222-238.
  53. John Bishop, Things and Places: How the Mind Connects with the World, by Zenon Pylyshyn. Cambridge, MA: The MIT Press, 2007. Pp. Xiv + 255. H/B £25.95, $34.00. [REVIEW]
    A new book by Zenon Pylyshyn is always a cause for celebration among philosophers of psychology. While many hard-nosed experimental cognitive scientists are attentive to philosophers’ concerns, Pylyshyn stands alone in the extraordinary efforts he takes to understand, address, and struggle with the philosophical puzzles that the mind, and perception in particular, raises. Pylyshyn’s most recent work, Things and Places: How the Mind Connects with the World, does not disappoint. It is philosophically rich. Indeed, the approach to object perception that (...)
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