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C. Stephen Evans [75]Craig A. Evans [10]C. S. Evans [7]Charles Evans [7]
C. F. Evans [3]Clyde Evans [2]C. Evans [2]Christine Evans [2]

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See also:
Profile: Chris Evans (University of Arizona)
Profile: Caitlin Evans (University of Western Ontario)
Profile: Cameron Evans (University of Edinburgh)
Profile: Cameron Evans
Profile: Corey Evans (Colorado State University)
Profile: Chris Evans
Profile: Chris Evans
Profile: Chloe Evans (Glasgow University)
  1. C. Stephen Evans (2004). Kierkegaard's Ethic of Love: Divine Commands and Moral Obligations. Oxford University Press.
    C. Stephen Evans explains and defends Kierkegaard's account of moral obligations as rooted in God's commands, the fundamental command being `You shall love your neighbour as yourself'. The work will be of interest not only to those interested in Kierkegaard, but also to those interested in the relation between ethics and religion, especially questions about whether morality can or must have a religious foundation. As well as providing a comprehensive reading of Kierkegaard as an ethical thinker, Evans puts him into (...)
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  2. C. Stephen Evans (2012). Natural Signs and Knowledge of God: A New Look at Theistic Arguments. Oxford University Press.
    Is there such a thing as natural knowledge of God? C. Stephen Evans presents the case for understanding theistic arguments as expressions of natural signs in order to gain a new perspective both on their strengths and weaknesses. Three classical, much-discussed theistic arguments - cosmological, teleological, and moral - are examined for the natural signs they embody. At the heart of this book lie several relatively simple ideas. One is that if there is a God of the kind accepted by (...)
     
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  3.  40
    C. Stephen Evans & Brandon L. Rickabaugh (2015). What Does It Mean to Be a Bodily Soul? Philosophia Christi 17 (2):315-330.
    Evangelical scholars have recently offered criticisms of mind-body dualism from the disciplines of theology, philosophy, and neuroscience. We offer several arguments as to why these reasons for abandoning mind-body dualism fail. Additionally, we offer a positive thesis, a dualism that brings together the best aspects of the Cartesian view and the Thomistic view of human persons. The result is a substance dualism that treats the nature of embodiment quite seriously. This view explains why we, as souls, require a resurrected body (...)
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  4.  67
    Barbara Montero & C. Evans (2011). Intuitions Without Concepts Lose the Game: Mindedness in the Art of Chess. [REVIEW] Phenomenology and the Cognitive Sciences 10 (2):175-194.
    To gain insight into human nature philosophers often discuss the inferior performance that results from deficits such as blindsight or amnesia. Less often do they look at superior abilities. A notable exception is Herbert Dreyfus who has developed a theory of expertise according to which expert action generally proceeds automatically and unreflectively. We address one of Dreyfus’s primary examples of expertise: chess. At first glance, chess would seem an obvious counterexample to Dreyfus’s view since, clearly, chess experts are engaged in (...)
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  5.  87
    Craig A. Evans (forthcoming). Book Review: James: New Testament Readings. [REVIEW] Interpretation 55 (1):92-92.
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  6.  27
    C. Stephen Evans (2013). God and Moral Obligation. Oxford University Press.
    God and moral obligations -- What is a divine command theory of moral obligation? -- The relation of divine command theory to natural law and virtue ethics -- Objections to divine command theory -- Alternatives to a divine command theory -- Conclusions: The inescapability of moral obligations.
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  7. C. Stephen Evans (1998). Faith Beyond Reason. Monograph Collection (Matt - Pseudo).
     
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  8.  17
    C. Stephen Evans (2006). Can God Be Hidden and Evident at the Same Time? Some Kierkegaardian Reflections. Faith and Philosophy 23 (3):241-253.
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  9.  97
    Craig A. Evans (forthcoming). Book Review: James. [REVIEW] Interpretation 55 (3):322-324.
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  10.  3
    C. Stephen Evans (1992). Passionate Reason: Making Sense of Kierkegaard's Philosophical Fragments. Indiana University Press.
    Johannes Climacus, Søren Kierkegaard's pseudonymous author of Philosophical Fragments, "invents" a religion suspiciously resembling Christianity as an alternative to the assumption that humans possess the Truth within themselves. Through this literary device, Climacus raises in a fresh and audacious way age-old questions about the relation of Christian faith to human reason. Is the idea of a human incarnation of God logically coherent? Is religious faith the product of a voluntary choice? In a comprehensive discussion of one of Kierkegaard's most important (...)
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  11. C. Stephen Evans (1983/1998). Kierkegaard's "Fragments" and "Postscript": The Religious Philosophy of Johannes Climacus. Humanity Books.
  12.  78
    Craig A. Evans (forthcoming). Book Review: The Jesus Controversy: Perspectives in Conflict. [REVIEW] Interpretation 55 (2):207-207.
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  13.  75
    Craig A. Evans (forthcoming). Book Review: The Jesus Seminar and its Critics. [REVIEW] Interpretation 55 (1):86-86.
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  14. C. Stephen Evans (2010). Natural Signs and Knowledge of God: A New Look at Theistic Arguments. Oxford University Press Uk.
    Is there such a thing as natural knowledge of God? C. Stephen Evans presents the case for understanding theistic arguments as expressions of natural signs in order to gain a new perspective both on their strengths and weaknesses. Three classical, much-discussed theistic arguments - cosmological, teleological, and moral - are examined for the natural signs they embody.At the heart of this book lie several relatively simple ideas. One is that if there is a God of the kind accepted by Christians, (...)
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  15.  1
    C. Stephen Evans (2009). Kierkegaard: An Introduction. Cambridge University Press.
    C. Stephen Evans provides a clear, readable introduction to Søren Kierkegaard as a philosopher and thinker. His book is organised around Kierkegaard's concept of the three 'stages' or 'spheres' of human existence, which provide both a developmental account of the human self and an understanding of three rival views of human life and its meaning. Evans also discusses such important Kierkegaardian concepts as 'indirect communication', 'truth as subjectivity', and the Incarnation understood as 'the Absolute Paradox'. Although his discussion emphasises the (...)
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  16.  21
    C. Stephen Evans (2012). The Soul Hypothesis. Faith and Philosophy 29 (2):240-243.
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  17.  4
    Bette Jacobs, Jason Roffenbender, Jeff Collmann, Kate Cherry, LeManuel Lee Bitsói, Kim Bassett & Charles H. Evans (2010). Bridging the Divide Between Genomic Science and Indigenous Peoples. Journal of Law, Medicine & Ethics 38 (3):684-696.
    The new science of genomics endeavors to chart the genomes of individuals around the world, with the dual goals of understanding the role genetic factors play in human health and solving problems of disease and disability. From the perspective of indigenous peoples and developing countries, the promises and perils of genomic science appear against a backdrop of global health disparity and political vulnerability. These conditions pose a dilemma for many communities when attempting to decide about participating in genomic research or (...)
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  18.  36
    C. Stephen Evans (2010). Moral Arguments. In The Philosophers' Magazine. Wiley Blackwell 6-8.
    This article provides a survey of types of moral arguments for the existence of God. The article begins by defending this type of arguments against some common criticisms, and then distinguishes practical moral arguments from theoretical moral arguments, before looking at the strengths and weaknesses of various versions of each type. The philosophers who are discussed include Immanuel Kant, Philip Quinn, Robert Adams, and George Mavrodes. The article defends the claim that such arguments can be an important part of a (...)
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  19. C. Stephen Evans (1998). Faith Beyond Reason a Kiekegaardian Account. Monograph Collection (Matt - Pseudo).
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  20. C. Stephen Evans (2009). Philosophy of Religion: Thinking About Faith. Ivp Academic.
    General preface -- Preface to the second edition -- What is philosophy of religion? -- Philosophy of religion and other disciplines -- Philosophy of religion and philosophy -- Can thinking about religion be neutral? -- Fideism -- Neutralism -- Critical dialogue -- The theistic God : the project of natural theology -- Concepts of God -- The theistic concept of God -- A case study : divine foreknowledge and human freedom -- The problem of religious language -- Natural theology -- (...)
     
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  21.  33
    C. Stephen Evans (2008). Kierkegaard and the Limits of Reason: Can There Be a Responsible Fideism? Revista Portuguesa de Filosofia 64 (2/4):1021 - 1035.
    This paper argues that Kierkegaard is not an irrationalist, but a "responsible fideist." Responsible fideism attempts to answer two important philosophical questions: "Are there limits to reason?" and "How can the limits of reason be recognized?" Kierkegaard's account of the incarnation as "the absolute paradox" does not see the incarnation as a logical contradiction, but rather functions in a way similar to a Kantian antimony. Faith in the incarnation both helps us recognize the limits of reason and also to a (...)
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  22. C. Stephen Evans (2011). Religious Experience and the Question of Whether Belief in God Requires Evidence. In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press
     
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  23.  30
    Cedric Oliver Evans (1970). The Subject of Consciousness. New York,Humanities P..
    First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.
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  24.  3
    Cristopher S. Evans & Peter Marler (1995). Language and Animal Communication: Parallels and Contrasts. In H. Roitblat & Jean-Arcady Meyer (eds.), Comparative Approaches to Cognitive Science. MIT Press 341--382.
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  25.  10
    Carly Anne Evans (2009). Ethical Implications of Child Welfare Policies in England and Wales on Child Participation Rights. Ethics and Social Welfare 3 (1):95-101.
    International and UK legislation and policy development in childcare is placing more emphasis on children's participation rights. This continues to present ethical dilemmas for childcare workers who also have the responsibility to ensure the protection and well-being of children. In Wales, the Welsh Assembly Government has made a commitment to the UN Convention on the Rights of the Child in the ?Rights to Action? child welfare policy. In England, the government introduced five aims and outcomes of children's well-being in the (...)
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  26. C. Stephen Evans (2006). Kierkegaard's Ethic of Love: Divine Commands and Moral Obligations. OUP Oxford.
    A compelling account of Kierkegaard's ethical views, seeing him against the backdrop of nineteenth-century European society but showing the relevance of his thought for the twenty-first century. Kierkegaard's view of morality as grounded in God's command to love our neighbours as ourselves has clear advantages over contemporary secular rivals.
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  27.  49
    C. Stephen Evans (1987). Kierkegaard's View of Humor. Faith and Philosophy 4 (2):176-186.
    Many people view humor and a serious religious life as antithetical. This paper attempts to elucidate Kierkegaard’s view of humor, and thereby to explain his claims that humor is essentially linked to a religious life, and that the capacity for humor resides in a deep structure of human existence. A distinction is drawn between humor as a general element in life, and a special sense of humor as a “boundary zone” of the religious life. The latter kind of “humorist” embodies (...)
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  28.  11
    Charles Evans (1972). Salvaging Necessary Truth. Journal of Critical Analysis 4 (1):24-33.
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  29.  33
    C. S. Evans (1989). Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith. Religious Studies 25 (3):347 - 362.
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  30.  34
    C. Stephen Evans (1994). Evidentialist and Non-Evidentialist Accounts of Historical Religious Knowledge. International Journal for Philosophy of Religion 35 (3):153 - 182.
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  31.  33
    C. Stephen Evans (1981). Separable Souls: A Defense of Minimal Dualism. Southern Journal of Philosophy 19 (3):313-332.
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  32.  15
    C. Stephen Evans (1997). Who Is the Other in Sickness Unto Death? God and Human Relations in the Constitution of the Self. Kierkegaard Studies Yearbook 1997 (1):1-15.
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  33.  33
    C. Stephen Evans (2010). Wisdom as Conceptual Understanding. Faith and Philosophy 27 (4):369-381.
    This article argues that Platonism provides a plausible account of wisdom, one that is especially attractive for Christians. Christian Platonism sees wisdom as conceptual understanding; it is a “knowledge of the Forms.” To be convincing this view requires us to see understanding as including an appreciation of the relations between concepts as well as the value of the possible ways of being that concepts disclose. If the Forms are Divine Ideas, then we can see why God is both supremely wise (...)
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  34.  13
    C. Stephen Evans (2000). Kierkegaard on Religious Authority. Faith and Philosophy 17 (1):48-67.
    This paper explores the important role authority plays in the religious thought of Søren Kierkegaard. In contrast to dominant modes of thought in both modern and postmodern philosophy, Kierkegaard considers the religious authority inherent in a special revelation from God to be the fundamental source of religious truth. The question as to how a genuine religious authority can be recognized is particularly difficult for Kierkegaard, since rational evaluation of authorities could be seen as a rejection of that authority in favor (...)
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  35.  34
    Jan E. Evans & C. Stephen Evans (2004). Kierkegaard's Aesthete and Unamuno's Niebla. Philosophy and Literature 28 (2):342-352.
  36.  31
    C. Stephen Evans (1988). Kierkegaard and Plantinga on Belief in God. Faith and Philosophy 5 (1):25-39.
    This paper compares the views and arguments of Alvin Plantinga and Søren Kierkegaard on the question of belief in God. Kierkegaard’s view of belief in God (which must be sharply distinguished from faith in the Absolute Paradox) is shown to be surprisinglysimilar to Plantinga’s claim that belief in God can be properly basic. Two of Plantinga’s arguments for taking belief in God as properly basic are shown to have analogues in Kierkegaard.Plantinga claims that though properly basic beliefs are not based (...)
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  37.  14
    C. Stephen Evans (1988). Faith, Reason, and History. Faith and Philosophy 5 (3):330-332.
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  38.  4
    C. Stephen Evans (1990). The Relevance of Historical Evidence for Christian Faith. Faith and Philosophy 7 (4):470-485.
    If we assume that Christian faith involves a propositional component whose content is historical, then the question arises as to whether Christian faith must be based on historical evidence, at least in part. One of Kierkegaard’s pseudonyms, Johannes Climacus, argues in Philosophical Fragments that though faith does indeed have such an historical component, it does not depend on evidence, but rather on a first-hand experience of Jesus for which historical records serve only as an occasion. I argue that Climacus’ accountis (...)
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  39.  7
    C. Stephen Evans (1981). Separable Souls. Southern Journal of Philosophy 19 (3):313-331.
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  40.  7
    Stefan Aerts, Lisa A. Bergin, Deryck Beyleveld, Freeman Boyd, Jeffery Burkhard, Debra Cherney, Ann Clark, Gary Comstock, Philippe Deuffic & Cemagref Jason Evans (2006). List of Referees for 2006. Journal of Agricultural and Environmental Ethics 19 (6):599-600.
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  41.  6
    C. Stephen Evans (2014). Mind, Brain, and Free Will, by Richard Swinburne. [REVIEW] Faith and Philosophy 31 (1):105-108.
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  42. George Connell & C. Stephen Evans (1992). Foundations of Kierkegaard's Vision of Community Religion, Ethics, and Politics in Kierkegaard. Monograph Collection (Matt - Pseudo).
     
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  43.  21
    C. Stephen Evans (1991). The Epistemological Significance of Transformative Religious Experiences. Faith and Philosophy 8 (2):180-192.
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  44.  32
    C. Stephen Evans (1976). Kierkegaard on Subjective Truth: Is God an Ethical Fiction? [REVIEW] International Journal for Philosophy of Religion 7 (1):288 - 299.
  45.  18
    C. Stephen Evans (1994). Critical Historical Judgement and Biblical Faith. Faith and Philosophy 11 (2):184-206.
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  46.  27
    C. Stephen Evans (1989). Does Kierkegaard Think Beliefs Can Be Directly Willed? International Journal for Philosophy of Religion 26 (3):173 - 184.
  47.  9
    C. Stephen Evans (1979). Mis-Using Religious Language: Something About Kierkegaard and 'The Myth of God Incarnate'. Religious Studies 15 (2):139 - 157.
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  48.  24
    Jan E. Evans & C. Stephen Evans (2004). Kierkegaard's Aesthete and Unamuno's. Philosophy and Literature 28 (2).
    : What is truly beautiful? For Søren Kierkegaard the beautiful is to be found in an integrated self, one that is freely chosen. This article explores Kierkegaard's "aesthetic" stage of existence through the character of Augusto Pérez, the protagonist of Miguel de Unamuno's novel, Niebla. After establishing a solid link between Unamuno and Kierkegaard, Kierkegaard's "ethical" stage is used to critique the "aesthetic" stage on aesthetic grounds, on the basis of the beauty found in life's work, a calling. The conclusion (...)
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  49.  14
    C. Stephen Evans (1988). Kierkegaard's Dialectic of Inwardness. Faith and Philosophy 5 (1):93-95.
  50.  7
    C. Stephen Evans (1987). Deconstructing Theology. International Studies in Philosophy 19 (1):101-102.
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