37 found
Order:
See also:
Profile: Bruce Reichenbach (Augsburg College)
  1.  27
    Bruce R. Reichenbach (1982). Evil and a Good God. Fordham University Press.
    I argue that the atheological claim that the existence of pain and suffering either contradicts or makes improbable God's existence or his possession of certain critical properties cannot be sustained. The construction of a theodicy for both moral and natural evils is the focus of the central part of the book. In the final chapters I analyze the concept of the best possible world and the properties of goodness and omnipotence insofar as they are predicated of God.
    No categories
    Direct download  
     
    Export citation  
     
    My bibliography   4 citations  
  2.  43
    Bruce R. Reichenbach (1999). Inclusivism and the Atonement. Faith and Philosophy 16 (1):43-54.
    Richard Swinburne claims that Christ’s death has no efficacy unless people appropriate it. According to religious inclusivists, God can be encountered and his grace manifested in various ways through diverse religions. Salvation is available for everyone, regardless of whether they have heard about Christ’s sacrifice. This poses the question whether Swinburne’s view of atonement is available to the inclusivist. I develop an inclusivist interpretation of the atonement that incorporates his four features of atonement, along with a subjective dimension that need (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  3.  29
    Bruce R. Reichenbach (1980). Mavrodes on Omnipotence. Philosophical Studies 37 (2):211 - 214.
    In an earlier issue of "Philosophical Studies" George Mavrodes provided a general definition of omnipotence. I argue that his general definition is inadequate because it fails to exclude from being omnipotent beings who have finite abilities but who possess their limited abilities necessarily.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   3 citations  
  4.  24
    Bruce R. Reichenbach (1979). Must God Create the Best Possible World? International Philosophical Quarterly 19 (2):203-212.
    I ARGUE THAT THE NOTION OF THE BEST POSSIBLE WORLD IS MEANINGLESS AND THEREFORE A CHIMERA, BECAUSE FOR ANY WORLD WHICH MIGHT BE SO DESIGNATED, THERE COULD ALWAYS BE ANOTHER WHICH WAS BETTER, EITHER IN BEING POPULATED BY BEINGS WITH BETTER OR A GREATER QUANTITY OF GOOD CHARACTERISTICS, OR ELSE BY BEING MORE OPTIMIFIC.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  5.  38
    Bruce R. Reichenbach (1987). Euthanasia and the Active-Passive Distinction. Bioethics 1 (1):51-73.
    I consider four recently suggested difference between killing and letting die as they apply to active and passive euthanasia : taking vs. taking no action; intending vs. not intending the death of the person; the certainty of the result vs. leaving the situation open to other possible alternative events; and dying from unnatural vs. natural causes. The first three fail to constitute clear differences between killing and letting die, and "ex posteriori" cannot constitute morally significant differences. The last constitutes a (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  6.  21
    Bruce R. Reichenbach (1970). Divine Necessity and the Cosmological Argument. The Monist 54 (3):401-415.
    An analysis of the use of "necessary" in the cosmological argument reveals that the criticism of it, i.e., that its conclusion is self-contradictory because no existential proposition can be logically necessary, is due to the mistaken contention that the necessity involved is logical rather than conditional necessity.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  7.  27
    Bruce R. Reichenbach (2006). Why There is Something Rather Than Nothing. [REVIEW] Faith and Philosophy 23 (1):107-111.
    I review Copan's and Craig's book, in which they present the kalam cosmological argument for God's existence, and Rundle's book refuting the existence of God. The latter argues that theological language has no empirical cash value and hence cannot assist in explanation. Further, since the only genuine substances are material, there is no place for God in explaining the universe. The universe simply necessarily is.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  8.  29
    Bruce R. Reichenbach (1975). The Cosmological Argument and the Causal Principle. International Journal for Philosophy of Religion 6 (3):185 - 190.
    I reply to Houston Craighead, who presents two arguments against my version of the cosmological argument. First, he argues that my arguments in defense of the causal principle in terms of the existence being accidental to an essence is fallacious because it begs the question. I respond that the objection itself is circular, and that it invokes the questionable contention that what is conceivable is possible. Against my contention that the causal principle might be intuitively known, I reply to his (...)
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  9.  9
    Bruce R. Reichenbach (1981). The Deductive Argument From Evil. Sophia 20 (1):221--227.
    First, I consider J.L. Mackie's deductive argument from evil, noting that required modifications to his premises, especially those dealing with what it is to be a good person and omnipotence, do not entail that God would be required to eliminate evil completely. Hence, no contradiction exists between God's existence, possession of certain properties, and the existence of evil. Second I evaluate McCloskey's arguments against reasons for evil often suggested by the theist: that evil is a means to achieving the good, (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  10.  13
    Bruce R. Reichenbach (1984). Omniscience and Deliberation. International Journal for Philosophy of Religion 16 (3):225 - 236.
    I argue that if deliberation is incompatible with (fore)knowing what one is going to do at the time of the deliberation, then God cannot deliberate. However, this thesis cannot be used to show either that God cannot act intentionally or that human persons cannot deliberate. Further, I have suggested that though omniscience is incompatible with deliberation, it is not incompatible with either some speculation or knowing something on the grounds of inference.
    Direct download (5 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  11.  20
    Bruce R. Reichenbach (1988). The Law of Karma and the Principle of Causation. Philosophy East and West 38 (4):399-410.
    If, as I argue, the law of karma is a special application of the causal law to moral causation, then one has to account for the differences between the two laws. One possibility is to distinguish between "phalas" (immediate effects actions produce in the world) and "samskaras" (invisible dispositions or tendencies to act or think), and to suggest that karma produces the latter but not the former. This subjectivist account, however, raises questions concerning the relation between a person's "samskaras" and (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  12.  9
    Bruce R. Reichenbach (1978). Monism and the Possibility of Life After Death. Religious Studies 14 (1):27 - 34.
    Two objections have been raised against the re-creationist thesis that the individual human person can be re-created after death. The objection that the re-created person would not be the same person as the deceased because he would lack spatial-temporal continuity with that person I answer by showing that spatial-temporal continuity with that person is not a necessary condition for all cases of personal identity. To the objection that the decision to call the re-created individual the same as the deceased either (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  13.  16
    Bruce R. Reichenbach (1989). Karma, Causation, and Divine Intervention. Philosophy East and West 39 (2):135-149.
    I explore various ways in which the karma we create is believed to affect our environment, which in turn is instrumental in rewarding or punishing us according to our just deserts. I argue that the problem of explaining naturalistically the causal operation of the law of karma and of accounting for the precise moral calculation it requires point to the necessity of a theistic administrator. But this option faces a serious dilemma when attempting to specify the relation of God to (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  14.  20
    Bruce R. Reichenbach (2010). The Triumph of God Over Evil; Problems of Evil and the Power of God. [REVIEW] Faith and Philosophy 27 (2):212-218.
    I review two contrasting books. Whereas Hasker constructs what he takes to be a successful theodicy, invoking an eschatology where there will be a world of fulfilled human lives engulfed in intimacy with God, Keller undertakes a critique not only of the free-will/soul-making theodicy, but of a more broadly conceived problem of evil, including issues of divine hiddenness and miracles.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  15. Bruce R. Reichenbach (1972). The Cosmological Argument: A Reassessment. Springfield, Ill.,Thomas.
    The book adapts St. Thomas's Third Way of demonstrating the existence of God in light of contemporary issues in philosophy. Major topics in this study are causation, the principles of causation and sufficient reason, logical and real necessity, causation of the cosmos, and non-dependency of the cosmological on the ontological argument.
     
    Export citation  
     
    My bibliography   2 citations  
  16.  5
    Bruce R. Reichenbach (1993). The Dilemma of Freedom and Foreknowledge. [REVIEW] Journal of the History of Philosophy 31 (1):133-135.
    Review of Zagzebski's book, which develops a defense of the position that freedom is compatible with divine foreknowledge. After critiquing previous attempts at reconciliation, including Boethius, Ockham, and Molina, she develops her own view that the relation between God's knowledge and human existence must accord with human models of knowing.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  17.  10
    Bruce R. Reichenbach (1988). Evil and a Reformed View of God. International Journal for Philosophy of Religion 24 (1/2):67 - 85.
    Generally the theist's defense against the argument from evil invokes the libertarian ideal. But this route is not open to compatibilist Reformed theologians. They must show either that God's possibly creating humans with a more perfect nature is either an impossibility or that his doing so violates some fundamental principle of value. I argue that the compatibilist Reformed theologian is unsuccessful in both. Specifically, in the latter case, there is no ground for thinking that redemption and its associated evil (as (...)
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  18. Bruce R. Reichenbach (1990). The Law of Karma a Philosophical Study. Macmillan Press and University of Hawaii Press.
    The book examines what advocates of the law of karma mean by the doctrine, various ways they interpret it, and how they see it operating. The study investigates and critically evaluates the law of karma's connections to significant philosophical concepts like causation, freedom, God, persons, the moral law, liberation, and immortality. For example, it explores in depth the implications of the doctrine for whether we are free or fatalistically determined, whether human suffering can be reconciled with cosmic justice, the nature (...)
     
    Export citation  
     
    My bibliography   1 citation  
  19.  14
    Bruce R. Reichenbach (2002). Body and Soul. [REVIEW] Faith and Philosophy 19 (1):112-116.
    A review of Moreland and Rae's defense of Thomistic anthropological substance dualism and its application to issues in medical ethics such as physician assisted suicide, patients in a persistent vegetative state, comatose people, and anencephalic infants.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  20.  17
    Bruce R. Reichenbach (1980). The Inductive Argument From Evil. American Philosophical Quarterly 17 (3):221 - 227.
    First I employ Bayes's Theorem to give some precision to the atheologian's thesis that it is improbable that God exists given the amount of evil in the world (E). Two arguments result from this: (1) E disconfirms God's existence, and (2) E tends to disconfirm God's existence. Secondly, I evaluate these inductive arguments, suggesting against (1) that the atheologian has abstracted from and hence failed to consider the total evidence, and against (2) that the atheologian's evidence adduced to support his (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  21.  15
    Bruce R. Reichenbach (1997). The Problem of Hell. [REVIEW] International Studies in Philosophy 29 (2):134-136.
    This review of Jonathan Kvanvig's "The Problem of Hell" notes his rejection of the strong thesis that God consigns people to eternal hell. Rather, he argues that since God is good, he will want to preserve both being and rational choice, and that the burden of choosing to be with God or to not to exist is our choice.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  22.  3
    Bruce R. Reichenbach (1978). Monism and the Possibility of Life After Death: BRUCE R. REICHENBACH. Religious Studies 14 (1):27-34.
    Traditionally, when persons were viewed as a psycho-physical unity, life after death was deemed quite impossible, particularly in the face of universal human mortality and inevitable bodily corruption. However, some modern anthropologically monistic philosophers, including most notably John Hick, have argued that life after death is possible Two objections have been raised against the re-creationist thesis that the individual human person can be re-created after death. The objection that the re-created person would not be the same person as the deceased (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  23.  2
    Bruce R. Reichenbach (1992). On Obligations to Future Generations. Public Affairs Quarterly 6 (2):207-225.
    I argue that "obligation" is a referential notion, flowing from actual or potential relationships. Applied to future persons, our relationship with them is established by virtue of the significant effects that our acts will have on them, and this in turn provides the basis of our obligation to them. Referential problems arise particularly in the types of cases where alternative acts bring different people into existence, for here there is no clear referent of the obligation. In such cases a theistic (...)
    Direct download  
     
    Export citation  
     
    My bibliography   1 citation  
  24.  8
    Bruce R. Reichenbach (1987). Philosophy and Miracle. [REVIEW] International Philosophical Quarterly 27 (4):454-456.
    Review of David and Randall Basinger's "Philosophy and Miracle," in which they discuss the definition of miracle, the possibility of miracles, recognition of miracles, and the role of miracles in the problem of evil.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  25.  15
    Bruce R. Reichenbach (2003). The Hermeneutic Circle and Authoral Intention in Divine Revelation. Sophia 42 (1):47-59.
    In his recent book on revelation, Jorge Gracia rejects the authorial intention view of textual interpretation, arguing that the only interpretation that makes sense for texts regarded as divinely revealed is theological interpretation. Both his position and the authorial view face the problem of the Hermeneutical Circle. I contend that the arguments he provides in his own defense do not successfully avoid the circularity present in his own view. His thesis about expected behavior might provide resources for a solution, but (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  26.  2
    Bruce R. Reichenbach (1975). Books in Review. International Journal for Philosophy of Religion 6 (3):191.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  27.  5
    Bruce R. Reichenbach (1988). The Only Wise God. [REVIEW] International Philosophical Quarterly 28 (3):340-342.
    Review of William Lane Craig's "The Only Wise God," in which he defends divine foreknowledge by invoking God's middle knowledge.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  28.  6
    Bruce R. Reichenbach (1979). Price, Hick, and Disembodied Existence. Religious Studies 15 (3):317 - 325.
    In his "Death and Eternal Life" John Hick criticizes H.H. Price's view of disembodied existence after death on the grounds that (1) Price cannot consistently hold that this world is a public or semi-public world, the joint product of a group of telepathically-interacting minds, and that this world is formed by the power of individual desire, and (2) in a world that is the product of the individual's desires, moral progress is impossible. I argue that there is no contradiction in (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  29.  1
    Bruce R. Reichenbach (1979). Price, Hick, and Disembodied Existence: BRUCE R. REICHENBACH. Religious Studies 15 (3):317-325.
    In an attempt to make the idea of surviving one's own death in a disembodied state intelligible, H. H. Price has presented a possible description of what the afterlife might be like for a disembodied self or consciousness. Price suggests that the world of the disembodied self might be a kind of dream or image world. In it he would replace his present sense-perception by activating his image-producing powers, which are now inhibited by their continuous bombardment by sensory stimuli, to (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  30.  3
    Bruce R. Reichenbach (1982). On Disembodied Resurrected Persons: A Reply. Religious Studies 18 (2):225 - 229.
    In reply to P. Gooch ("Religious Studies, 17), who contends that it "is legitimate to conclude that a Pauline resurrection body is ontologically the same as a disembodied real person," I argue that he has failed to establish his view, either by his analysis of "soma" or of Paul's seed analogy in I Corinthians 15, and further that this identification is inconsistent with the Pauline concept of a future resurrection.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  31. Bruce R. Reichenbach (2004). Dances of Death: Self-Sacrifice and Atonement. In Jorge Gracia (ed.), Mel Gibson’s ’Passion’ and Philosophy: The Cross, the Questions, the Controversy. Open Court 190-203.
    Heidegger affirms that we find authenticity in resolutely affirming our own death; but how might the death of another provide meaning for one’s life? We explore how Mel Gibson portrays the meaning of Jesus’ death for others in his movie, ’The Passion of the Christ’, by considering the movie’s diverse views of atonement. The movie contains clear statements of the ancient ’Christus victor’ and moral transformation themes, though Gibson misses that moral transformation requires more than a resilient death. Although he (...)
    Translate
     
     
    Export citation  
     
    My bibliography  
  32.  46
    Bruce R. Reichenbach (2001). Introduction to Critical Thinking. Mcgraw Hill Higher Education.
    This text uses the educational objectives of Benjamin Bloom as six steps to critical thinking (namely: knowledge, comprehension, application, analysis, synthesis, and evaluation). The book starts with the absolute basics (for example, how to find the topic, issue, and thesis) vs. the usual "explaining and evaluating arguments" and fine distinctions that easily can lose students.
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  33. Bruce R. Reichenbach (1979). John H. Hick: "Death and Eternal Life". [REVIEW] The Thomist 43 (4):666-670.
    I review John Hick's "Death and Eternal life," in which he explores philosophical anthropologies invoked by believers in life after death, provides a critical survey of various Christian and Eastern approaches to life after death, and develops various pareschatologies and eschatologies.
     
    Export citation  
     
    My bibliography  
  34. Bruce R. Reichenbach (1976). John J. Shepherd, "Experience, Inference, and God". [REVIEW] The Thomist 40 (3):488.
    I review John Shepherd's "Experience, Inference and God," in which he contends that we can argue to God's existence abductively from religious experience. He goes on to flesh out the nature of this Cosmos-Explaining Being, describing the properties of the deity that emerge from the argument from contingency.
     
    Export citation  
     
    My bibliography  
  35. Bruce R. Reichenbach (1990). Leonard Kennedy, Ed.: "Thomistic Papers IV". [REVIEW] The Thomist 54 (2):371.
    Review of a Thomist critique of the Reformed Epistemology of Alvin Plantinga and Nicholas Wolterstorff. The authors contend that P & W misunderstand Aquinas and that their own project of Reformed epistemology is either inadequate or mistaken.
     
    Export citation  
     
    My bibliography  
  36. Bruce R. Reichenbach (1982). On Disembodied Resurrected Persons: A Reply. Religious Studies 18 (2):225-229.
    In a recent article in "Religious Studies," Professor P. W. Gooch attempts to wean the orthodox Christian from anthropological materialism by consideration of the question of the nature of the post-mortem person in the resurrection. He argues that the view that the resurrected person is a psychophysical organism who is in some physical sense the same as the ante-mortem person is inconsistent with the Pauline view of the resurrected body; rather, according to him, Paul's view is most consistent with that (...)
    Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  37. Bruce R. Reichenbach (1994). The Law of Karma. International Journal for Philosophy of Religion 35 (1):59-61.
     
    Export citation  
     
    My bibliography