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Andrew Eshleman [9]Andrew S. Eshleman [1]
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Profile: Andrew Eshleman (University of Portland)
  1. Andrew Eshleman (2010). Religious Fictionalism Defended: Reply to Cordry. Religious Studies 46 (1):91-96.
    In his paper, 'A critique of religious fictionalism', Benjamin Cordry raises a series of objections to a fictionalist form of religious non-realism that I proposed in my earlier paper, 'Can an atheist believe in God?'. They fall into two main categories: those alleging that an atheist would be unjustified in adopting fictionalism, and those alleging that fictionalism could not be successfully implemented, or practised communally. I argue that these objections can be met.
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  2. Andrew Eshleman, Moral Responsibility. Stanford Encyclopedia of Philosophy.
    When a person performs or fails to perform a morally significant action, we sometimes think that a particular kind of response is warranted. Praise and blame are perhaps the most obvious forms this reaction might take. For example, one who encounters a car accident may be regarded as worthy of praise for having saved a child from inside the burning car, or alternatively, one may be regarded as worthy of blame for not having used one's mobile phone to call for (...)
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  3. Andrew Eshleman (ed.) (2008). Readings in Philosophy of Religion: East Meets West. Blackwell Pub..
    Through a diverse collection of carefully chosen selections, Readings in Philosophy of Religion: East Meets West offers an enlightening fusion of Western and non-Western religious thought that makes meaningful trans-cultural connections with the contemporary Western literature in philosophy of religion. Includes a substantial selection of non-Western religious perspectives that are accessible to both students and instructors Draws on carefully selected non-Western readings from contemporary secondary sources to supplement current religious philosophy discussions Provides further clarity with comprehensive chapter introductions to orient (...)
     
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  4. Andrew Eshleman (2005). Can an Atheist Believe in God? Religious Studies 41 (2):183 - 199.
    Some have proposed that it is reasonable for an atheist to pursue a form of life shaped by engagement with theistic religious language and practice, once language and belief in God are interpreted in the appropriate non-realist manner. My aim is to defend this proposal in the face of several objections that have been raised against it. First, I engage in some conceptual spadework to distinguish more clearly some varieties of religious non-realism. Then, in response to two central objections, I (...)
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  5. Andrew Eshleman (2005). Peter Byrne God and Realism. (Aldershot and Burlington VT: Ashgate Publishing, 2003). Pp. V+187. £45.00, $79.95 (Hbk); £16.99, $29.25 (Pbk). ISBN 0 7546 14611 (Hbk), 0 7546 14670 (Pbk). [REVIEW] Religious Studies 41 (3):347-352.
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  6. Andrew S. Eshleman (2005). Can an Atheist Believe in God? Religious Studies 41 (2):183 - 199.
    Some have proposed that it is reasonable for an atheist to pursue a form of life shaped by engagement with theistic religious language and practice, once language and belief in God are interpreted in the appropriate non-realist manner. My aim is to defend this proposal in the face of several objections that have been raised against it. First, I engage in some conceptual spadework to distinguish more clearly some varieties of religious non-realism. Then, in response to two central objections, I (...)
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  7. Andrew Eshleman (2004). Responsibility for Character. Philosophical Topics 32 (1/2):65-94.
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  8. Andrew Eshleman (2000). Book Reviews:Moral Appraisability: Puzzles, Proposals, and Perplexities. [REVIEW] Ethics 111 (1):167-170.
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  9. Andrew Eshleman (1999). Arguing for Atheism. Faith and Philosophy 16 (2):272-276.
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  10. Andrew Eshleman (1997). Alternative Possibilities and the Free Will Defence. Religious Studies 33 (3):267-286.
    The free will defence attempts to show that belief in an omnibenevolent, omnipotent, and omniscient God may be rational, despite the existence of evil. At the heart of the free will defence is the claim that it may be impossible, even for an omnibenevolent, omnipotent, and omniscient God, to bring about certain goods without the accompanying inevitability, or at least overwhelming probability, of evil. The good in question is the existence of free agents, in particular, agents who are sometimes free (...)
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