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Andrei A. Buckareff [36]Andrei Buckareff [3]
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Profile: Andrei Buckareff (Marist College)
  1. Andrei Buckareff, The Ontology of Action and Divine Agency (Do Not Cite Without Permission).
    The concept of divine agency is central to the narrative traditions inherited by Jews, Christians, and Muslims. The scriptures of the Abrahamic religions include repeated references to the intentional actions and intentional outcomes of the actions of God. For instance, in the “Song of Moses” (Exodus 15:1-18), Moses celebrates the freedom of the Hebrews from bondage, declaring that Yahweh is “awesome in splendor, doing wonders” (5:11 NRSV). Alongside the picture of God as an agent who performs actions is a conception (...)
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  2. Andrei A. Buckareff (2013). Helen Steward , A Metaphysics for Freedom . Reviewed By. Philosophy in Review 33 (6):493-495.
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  3. Andrei A. Buckareff & Allen Plug (2013). Hell and the Problem of Evil. In Justin McBrayer & Daniel Howard-Snyder (eds.), Companion to the Problem of Evil. Wiley-Blackwell. 128-143.
    The case is discussed for the doctrine of hell as posing a unique problem of evil for adherents to the Abrahamic religions who endorse traditional theism. The problem is particularly acute for those who accept retributivist formulations of the doctrine of hell according to which hell is everlasting punishment for failing to satisfy some requirement. Alternatives to retributivism are discussed, including the unique difficulties that each one faces.
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  4. Andrei A. Buckareff (2012). An Action Theoretic Problem for Intralevel Mental Causation. Philosophical Issues 22 (1):89-105.
    I take it that the following is a desideratum of our theories in the philosophy of mind. A theory in the philosophy of mind should help us better understand ourselves as agents and aid in our theorizing about the nature of action and agency. In this paper I discuss a strategy adopted by some defenders of nonreductive physicalism in response to the problem of causal exclusion. The strategy, which I refer to as “intralevelism,” relies on treating mental causation as intra (...)
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  5. Andrei A. Buckareff (2012). Bruno Verbeek (Ed.), Reasons and Intentions (Aldershot: Ashgate Publishing, 2008), 243 Pages. ISBN: 9780754660040 (Hbk.). Hardback: £65.00. [REVIEW] Journal of Moral Philosophy 9 (2):308-310.
  6. Andrei A. Buckareff (2012). Mental Action. Edited by Lucy O'Brien and Matthew Soteriou. (Oxford UP, 2009. Pp. X + 286. Price £50.00). Philosophical Quarterly 62 (247):401-403.
  7. Andrei A. Buckareff (2011). Action-Individuation and Doxastic Agency. Theoria 77 (4):312-332.
    In this article, I challenge the dominant view of the importance of the debate over action-individuation. On the dominant view, it is held that the conclusions we reach about action-individuation make little or no difference for other debates in the philosophy of action, much less in other areas of philosophy. As a means of showing that the dominant view is mistaken, I consider the implications of accepting a given theory of action-individuation for thinking about doxastic agency. In particular, I am (...)
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  8. Andrei A. Buckareff (2011). How Does Agent-­‐Causal Power Work? Modern Schoolman 88 (1/2):105-121.
    Research on the nature of dispositionality or causal power has flourished in recent years in metaphysics. This trend has slowly begun to influence debates in the philosophy of agency, especially in the literature on free will. Both sophisticated versions of agent-­‐causalism and the new varieties of dispositionalist compatibilism exploit recently developed accounts of dispositionality in their defense. In this paper, I examine recent work on agent-­‐causal power, focusing primarily on the account of agent-­‐causalism developed and defended by Timothy O’Connor’s in (...)
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  9. Andrei A. Buckareff (2011). Intralevel Mental Causation. Frontiers of Philosophy in China 6 (3):402-425.
    This paper identifies and critiques a theory of mental causation defended by some proponents of nonredutive physicalism that I call “intralevelism.” Intralevelist theories differ in their details. On all versions, the causal outcome of the manifestation of physical properties is physical and the causal outcome of the manifestation of mental properties is mental. Thus, mental causation on this view is intralevel mental to mental causation. This characterization of mental causation as intralevel is taken to insulate nonreductive physicalism from some objections (...)
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  10. Andrei A. Buckareff (2011). Maria Alvarez , Kinds of Reasons: An Essay in the Philosophy of Action . Reviewed By. Philosophy in Review 31 (4):245-247.
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  11. Jesús H. Aguilar, Andrei A. Buckareff & Keith Frankish (eds.) (2010). New Waves in Philosophy of Action. Palgrave Macmillan.
  12. Andrei A. Buckareff (2010). Acceptance Does Not Entail Belief. International Journal of Philosophical Studies 18 (2):255-261.
  13. Andrei A. Buckareff & Joel S. Van Wagenen (2010). Surviving Resurrection. International Journal for Philosophy of Religion 67 (3):123-139.
    In this paper we examine and critique the constitution view of the metaphysics of resurrection developed and defended by Lynne Rudder Baker. Baker identifies three conditions for an adequate metaphysics of resurrection. We argue that one of these, the identity condition, cannot be met on the constitution view given the account of personal identity it assumes. We discuss some problems with the constitution theory of personal identity Baker develops in her book, Persons and Bodies . We argue that these problems (...)
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  14. Andrei A. Buckareff & Joel S. Van Wagenen (2010). Surviving Resurrection. International Journal for Philosophy of Religion 67 (3):123 - 139.
    In this paper we examine and critique the constitution view of the metaphysics of resurrection developed and defended by Lynne Rudder Baker. Baker identifies three conditions for an adequate metaphysics of resurrection. We argue that one of these, the identity condition, cannot be met on the constitution view given the account of personal identity it assumes. We discuss some problems with the constitution theory of personal identity Baker develops in her book, Persons and Bodies. We argue that these problems render (...)
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  15. Jesús H. Aguilar & Andrei A. Buckareff (2009). Agency, Consciousness, and Executive Control. Philosophia 37 (1):21-30.
    On the Causal Theory of Action (CTA), internal proper parts of an agent such as desires and intentions are causally responsible for actions. CTA has increasingly come under attack for its alleged failure to account for agency. A recent version of this criticism due to François Schroeter proposes that CTA cannot provide an adequate account of either the executive control or the autonomous control involved in full-fledged agency. Schroeter offers as an alternative a revised understanding of the proper role of (...)
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  16. Jesus Aguilar & Andrei A. Buckareff (eds.) (2009). Philosophy of Action: 5 Questions. Automatic Press/VIP.
  17. Andrei Buckareff (2009). Metaepistemology and Divine Revelation. Heythrop Journal 50 (1):85-90.
    In Crossing the Threshold of Divine Revelation,1 William Abraham offers a rich, subtle defense of an epistemology of divine revelation. While I believe there is much about Abraham’s work that is commendable, my remarks in this paper will be primarily critical. But the fact that Abraham’s work is worthy of critical comment should be evidence enough of the importance of Abraham’s book. My focus here will be on a cluster of metaepistemological claims made by Abraham. Specifically, I will argue that (...)
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  18. Andrei A. Buckareff (2009). Permissible Faith Ventures. Sophia 48 (1):85-90.
  19. Andrei A. Buckareff (2009). Yujin Nagasawa, God and Phenomenal Consciousness: A Novel Approach to Knowledge Arguments. Philosophy in Review 29 (3):208.
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  20. Andrei A. Buckareff & Jing Zhu (2009). The Primacy of the Mental in the Explanation of Human Action. The Primacy of the Mental in the Explanation of Human Action 3 (26):1 - 16.
    The mentalistic orthodoxy about reason-explanations of action in the philosophy of mind has recently come under renewed attack. Julia Tanney is among those who have critiqued mentalism. The alternative account of the folk practice of giving reason-explanations of actions she has provided affords features of an agent�s external environment a privileged role in explaining the intentional behaviour of agents. The authors defend the mentalistic orthodoxy from Tanney�s criticisms, arguing that Tanney fails to provide a philosophically satisfying or psychologically realistic account (...)
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  21. Andrei Buckareff & Allen Plug (2009). Escapism, Religious Luck, and Divine Reasons for Action. Religious Studies 45 (1):63-72.
    In our paper, ‘Escaping hell: divine motivation and the problem of hell’, we defended a theory of hell that we called ‘escapism’. We argued that given God’s just and loving character it would be most rational for God to maintain an open door policy to those who are in hell, allowing them an unlimited number of chances to be reconciled with God and enjoy communion with God. In this paper we reply to two recent objections to our original paper. The (...)
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  22. Andrei A. Buckareff (2008). Action and Doxastic Control: The Asymmetry Thesis Revisited. European Journal of Analytic Philosophy 4 (1):5-12.
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  23. Andrei A. Buckareff (2008). Mental Overpopulation and Mental Action. Canadian Journal of Philosophy 37 (1):49-65.
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  24. Andrei A. Buckareff (2008). Strategic Reliabilism and the Replacement Thesis in Epistemology. Dialogue 47 (3-4):425-.
    In their recent book, Epistemology and the Psychology of Human Judgment, Michael Bishop and J.D. Trout have challenged Standard Analytic Epistemology (SAE) in all its guises and have endorsed a version of the "replacement thesis"--proponents of which aim at replacing the standard questions of SAE with psychological questions. In this article I argue that Bishop and Trout offer an incomplete epistemology that, as formulated, cannot address many of the core issues that motivate interest in epistemological questions to begin with, and (...)
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  25. Andrei A. Buckareff (2007). Mental Overpopulation and Mental Action: Protecting Intentions From Mental Birth Control. Canadian Journal of Philosophy 37 (1):49-65.
    Many philosophers of action afford intentions a central role in theorizing about action and its explanation. Furthermore, current orthodoxy in the philosophy of action has it that intentions play a causal role with respect to the etiology and explanation of action. But action theory is not without its heretics. Some philosophers have challenged the orthodox view. In this paper I examine and critique one such challenge. I consider David-Hillel Ruben's case against the need for intentions to play a causal role (...)
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  26. Andrei A. Buckareff (2006). Compatibilism and Doxastic Control. Philosophia 34 (2):143-152.
    Sharon Ryan has recently argued that if one has compatibilist intuitions about free action, then one should reject the claim that agents cannot exercise direct voluntary control over coming to believe. In this paper I argue that the differences between beliefs and actions make the expectation of direct voluntary control over coming to believe unreasonable. So Ryan's theory of doxastic agency is untenable.
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  27. Andrei A. Buckareff (2006). Doxastic Decisions and Controlling Belief. Acta Analytica 21 (1):102-114.
    I critique Matthias Steup’s account of exercising direct voluntary control over coming to have doxastic attitudes via doxastic decisions. I show that the sort of agency Steup argues is exercised in doxastic decision-making is not sufficient for agents to exercise direct voluntary control over their doxastic attitudes. This counts against such putative decisions being the locus of direct control in doxastic agency. Finally, I briefly consider what, if any, consequences the failure of Steup’s theory of doxastic agency may have for (...)
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  28. Andrei A. Buckareff (2006). Hobartian Voluntarism and Epistemic Deontologism. Disputatio 2 (21):1 - 17.
    Mark Heller has recently offered a proposal in defense of a fairly strong version of doxastic voluntarism. Heller looks to the compatibilist theory of free will proposed by R.E. Hobart in the first half of the twentieth century for an account of doxastic control. Heller�s defense of Hobartian Voluntarism is motivated by an appeal to epistemic deontologism. In this paper I argue that Heller�s defense of a version of strong or direct doxastic voluntarism ultimately fails. I finally argue that the (...)
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  29. Andrei A. Buckareff (2006). Keith Frankish, Mind and Supermind Reviewed By. Philosophy in Review 26 (4):254-256.
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  30. Jing Zhu & Andrei A. Buckareff (2006). Intentions Are Mental States. Philosophical Explorations 9 (2):235 – 242.
    Richard Scheer has recently argued against what he calls the 'mental state' theory of intentions. He argues that versions of this theory fail to account for various characteristics of intention. In this essay we reply to Scheer's criticisms and argue that intentions are mental states.
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  31. Andrei A. Buckareff (2005). An Essay on Doxastic Agency. Dissertation, University of Rochester
    The problem of doxastic agency concerns what sort of agency humans can exercise with regard to forming doxastic attitudes such as belief. In this essay I defend a version of what James Montmarquet calls "The Asymmetry Thesis": Coming to believe and action are asymmetrical with respect to direct voluntary control. I argue that normal adult human agents cannot exercise direct voluntary control over the acquisition of any of their doxastic attitudes in the same way that they exercise such control over (...)
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  32. Andrei A. Buckareff (2005). Can Faith Be a Doxastic Venture? Religious Studies 41 (4):435-445.
    In a recent article in this journal, John Bishop argues in defence of conceiving of Christian faith as a ‘doxastic venture’. That is, he defends the claim that, in exercising faith, agents believe beyond ‘what can be established rationally on the basis of evidence and argument’. Careful examination reveals that Bishop fails adequately to show that faith in the face of inadequate epistemic reasons for believing is, or can even be, a uniquely doxastic venture. I argue that faith is best (...)
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  33. Andrei A. Buckareff (2005). How (Not) to Think About Mental Action. Philosophical Explorations 8 (1):83-89.
    I examine Galen Strawson's recent work on mental action in his paper, 'Mental Ballistics or The Involuntariness of Spontaneity'. I argue that his account of mental action is too restrictive. I offer a means of testing tokens of mental activity types to determine if they are actional. The upshot is that a good deal more mental activity than Strawson admits is actional.
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  34. Andrei A. Buckareff & Allen Plug (2005). Escaping Hell: Divine Motivation and the Problem of Hell. Religious Studies 41 (1):39-54.
    We argue that it is most rational for God, given God's character and policies, to adopt an open-door policy towards those in hell – making it possible for those in hell to escape. We argue that such a policy towards the residents of hell should issue from God's character and motivational states. In particular, God's parental love ought to motivate God to extend the provision for reconciliation with Him for an infinite amount of time.
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  35. Andrei A. Buckareff (2004). Acceptance and Deciding to Believe. Journal of Philosophical Research 29:173-190.
    ABSTRACT: Defending the distinction between believing and accepting a proposition, I argue that cases where agents allegedly exercise direct voluntary control over their beliefs are instances of agents exercising direct voluntary control over accepting a proposition. The upshot is that any decision to believe a proposition cannot result directly in one’s acquiring the belief. Accepting is an instrumental mental action the agent performs that may trigger belief. A model of the relationship between acceptance and belief is sketched and defended. The (...)
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  36. Andrei A. Buckareff & Jing Zhu (2004). Causalisms Reconsidered. Dialogue 43 (01):147-.
    We reply to Andrew Sneddon’s recent criticism of the causal theory of action (CTA) and critically examine Sneddon’s preferred alternative, minimal causalism. We show that Sneddon’s criticism of CTA is problematic in several respects, and therefore his conclusion that “the prospects for CTA look poor” is unjustified. Moreover, we show that the minimal causalism that Sneddon advocates looks rather unpromising and its merits that Sneddon mentions are untenable.
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  37. Richard H. Feldman & Andrei A. Buckareff (2003). Reasons Explanations and Pure Agency. Philosophical Studies 112 (2):135-145.
    We focus on the recent non-causal theory of reasons explanationsof free action proffered by a proponent of the agency theory, Timothy O'Connor. We argue that the conditions O'Connor offersare neither necessary nor sufficient for a person to act for a reason. Finally, we note that the role O'Connor assigns toreasons in the etiology of actions results in further conceptual difficulties for agent-causalism.
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  38. Andrei A. Buckareff (2000). Divine Freedom and Creaturely Suffering in Process Theology: A Critical Appraisal. Sophia 39 (2):56-69.
    : The suffering of creatures experienced throughout evolutionary history provides some conceptual difficulties for theists who maintain that God is an all-good loving creator who chose to employ the processes associated with evolution to bring about life on this planet. Some theists vexed by this and other problems posed by the interface between religion and science have turned to process theology which provides a picture of a God who is dependent upon creation and unable to unilaterally intervene in the affairs (...)
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  39. Andrei A. Buckareff (1999). Can Agent-Causation Be Rendered Intelligible?: An Essay on the Etiology of Free Action. Dissertation, Texas A&M University
    The doctrine of agent-causation has been suggested by many interested in defending libertarian theories of free action to provide the conceptual apparatus necessary to make the notion of incompatibility freedom intelligible. In the present essay the conceptual viability of the doctrine of agent-causation will be assessed. It will be argued that agent-causation is, insofar as it is irreducible to event-causation, mysterious at best, totally unintelligible at worst. First, the arguments for agent-causation made by such eighteenth-century luminaries as Samuel Clarke and (...)
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