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C. Stephen Evans [64]C. S. Evans [7]C. Stephan Evans [1]
  1. C. Stephen Evans (2014). Mind, Brain, and Free Will, by Richard Swinburne. [REVIEW] Faith and Philosophy 31 (1):105-108.
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  2. 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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  3. C. Stephen Evans & Robert C. Roberts (2013). I. The Ethical as a Stage or Sphere of Existence. In John Lippitt & George Pattison (eds.), The Oxford Handbook of Kierkegaard. Oxford University Press 211.
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  4. C. Stephen Evans & Sylvia Walsh (eds.) (2013). Kierkegaard: Fear and Trembling. Cambridge University Press.
    In this rich and resonant work, Soren Kierkegaard reflects poetically and philosophically on the biblical story of God's command to Abraham, that he sacrifice his son Isaac as a test of faith. Was Abraham's proposed action morally and religiously justified or murder? Is there an absolute duty to God? Was Abraham justified in remaining silent? In pondering these questions, Kierkegaard presents faith as a paradox that cannot be understood by reason and conventional morality, and he challenges the universalist ethics and (...)
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  5. C. Stephen Evans (2012). Kierkegaard and Socrates. Review of Metaphysics 65 (3):654-656.
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  6. C. Stephen Evans (2012). Natural Signs and Knowledge of God: A New Look at Theistic Arguments. Oxford University Press.
     
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  7. C. Stephen Evans (2012). The Soul Hypothesis. Faith and Philosophy 29 (2):240-243.
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  8. 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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  9. C. S. Evans (2010). The God of Metaphysics, by T. L. S. Sprigge. Mind 119 (475):860-864.
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  10. C. Stephen Evans (2010). A Companion to Philosophy of Religion (Second Edition). Wiley Blackwell.
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  11. C. Stephen Evans (2010). Faith and Reason in Kierkegaard's Concluding Unscientific Postscript. In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press
     
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  12. 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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  13. 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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  14. C. Stephen Evans (2010). Why Kierkegaard Still Matters : And Matters to Me. In Robert L. Perkins, Marc Alan Jolley & Edmon L. Rowell (eds.), Kierkegaard Studies Yearbook. Mercer University Press 21-32.
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  15. 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. C. Stephen Evans (2009). Merold Westphal on the Sociopolitical Implications of Kierkegaard's Thought. In B. Keith Putt (ed.), Gazing Through a Prism Darkly: Reflections on Merold Westphal's Hermeneutical Epistemology. Fordham University Press
     
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  17. 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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  18. 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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  19. 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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  20. 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 (...)
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  21. C. Stephen Evans (2004). The Role of Irony in Kierkegaard's Philosophical Fragments. Kierkegaard Studies Yearbook 2004 (1):63-79.
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  22. 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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  23. Jan E. Evans & C. Stephen Evans (2004). Kierkegaard's Aesthete and Unamuno's Niebla. Philosophy and Literature 28 (2):342-352.
  24. C. Stephen Evans (2002). Pocket Dictionary of Apologetics & Philosophy of Religion.
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  25. C. Stephen Evans (2002). The Politics of Exodus. International Philosophical Quarterly 42 (2):281-282.
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  26. 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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  27. C. Stephen Evans (1999). Becoming a Self. International Philosophical Quarterly 39 (1):93-94.
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  28. C. Stephen Evans (1998). Authority and Transcendence in Works of Love. Kierkegaard Studies Yearbook 1998 (1).
  29. C. Stephen Evans (1998). Faith Beyond Reason. Monograph Collection (Matt - Pseudo).
     
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  30. C. Stephen Evans (1998). Faith Beyond Reason a Kiekegaardian Account. Monograph Collection (Matt - Pseudo).
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  31. 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).
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  32. C. Stephen Evans (1995). Kierkegaard and the Limits of the Ethical. Philosophical Review 104 (4):592-594.
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  33. C. Stephen Evans (1994). Critical Historical Judgement and Biblical Faith. Faith and Philosophy 11 (2):184-206.
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  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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  35. C. Stephen Evans (1994). No Title Available: Religious Studies. Religious Studies 30 (4):531-532.
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  36. C. Stephen Evans (1994). Roger Poole, Kierkegaard: The Indirect Communication. (Charlottesville and London: University Press of Virginia, 1993.). Religious Studies 30 (4):531.
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  37. C. S. Evans (1993). Human Persons as Substantial Achievers. Philosophia Reformata 58 (2):100-112.
     
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  38. 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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  39. C. Stephen Evans (1992). Passionate Reason: Making Sense of Kierkegaard's Philosophical Fragments. Indiana University Press.
     
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  40. C. Stephen Evans (1991). A Response to Creel's Review. Behavior and Philosophy 19 (1):113 - 114.
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  41. C. Stephen Evans (1991). The Epistemological Significance of Transformative Religious Experiences. Faith and Philosophy 8 (2):180-192.
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  42. C. Stephen Evans (1991). Wisdom and Humanness in Psychology: Prospects for a Christian Approach. Behavior and Philosophy 19 (1):109-112.
     
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  43. C. S. Evans (1990). L.P. Pojman, "Religious Belief and the Will". International Journal for Philosophy of Religion 28 (1):47.
     
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  44. C. Stephen Evans (1990). Søen Kierkegaard's Christian Psychology Insight for Counseling & Pastoral Care.
     
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  45. 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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  46. C. Stephen Evans, Mark C. E. Peterson, Paul G. Muscari, Robert R. Williams, M. Jamie Ferreira, James C. Edwards & John Macquarrie (1990). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 28 (1):47-61.
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  47. C. S. Evans (1989). Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith. Religious Studies 25 (3):347 - 362.
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  48. C. S. Evans (1989). Is Kierkegaard an Irrationalist? Reason, Paradox, and Faith: C. S. EVANS. Religious Studies 25 (3):347-362.
    If some philosophers had not existed, the history of philosophy would have to invent them. After all, what would the introduction to philosophy teacher do without good old Berkeley, the notorious denier of common sense, or Hume, the infamous sceptic. In some cases, in fact, philosophers have been invented by the history of philosophy. I don't mean to suggest that historians of philosophy have actually altered the past by bringing into being real flesh and blood philosophers. Rather, I mean to (...)
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  49. C. Stephen Evans (1989). Does Kierkegaard Think Beliefs Can Be Directly Willed? International Journal for Philosophy of Religion 26 (3):173 - 184.
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