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Profile: Daniel Howard-Snyder (Western Washington University)
  1.  912 DLs
    Daniel Howard-Snyder, Frances Howard-Snyder & Ryan Wasserman (2013). The Power of Logic, 5th Edition. McGraw-Hill.
    This is a basic logic text for first-time logic students. Custom-made texts from the chapters is an option as well. And there is a website to go with text too: http://www.poweroflogic.com/cgi/menu.cgi .
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  2.  839 DLs
    Daniel Howard-Snyder (1999). God, Evil, and Suffering. In Michael Murray (ed.), Reason for the Hope Within. Eerdmans 217--237.
    This essay is aimed at a theistic audience, mainly those who are new to thinking hard about the problem of evil.
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  3.  605 DLs
    Daniel Howard-Snyder (2003). Infallibilism and Gettier's Legacy. Philosophy and Phenomenological Research 66 (2):304 - 327.
    Infallibilism is the view that a belief cannot be at once warranted and false. In this essay we assess three nonpartisan arguments for infallibilism, arguments that do not depend on a prior commitment to some substantive theory of warrant. Three premises, one from each argument, are most significant: (1) if a belief can be at once warranted and false, then the Gettier Problem cannot be solved; (2) if a belief can be at once warranted and false, then its warrant can (...)
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  4.  468 DLs
    Daniel Howard-Snyder & E. J. Coffman (2006). Three Arguments Against Foundationalism: Arbitrariness, Epistemic Regress, and Existential Support. Canadian Journal of Philosophy 36 (4):535-564.
    Foundationalism is false; after all, foundational beliefs are arbitrary, they do not solve the epistemic regress problem, and they cannot exist withoutother (justified) beliefs. Or so some people say. In this essay, we assess some arguments based on such claims, arguments suggested in recent work by Peter Klein and Ernest Sosa.
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  5.  458 DLs
    Daniel Howard-Snyder (2013). The Logical Problem of Evil: Mackie and Plantinga. In Justin McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley-Blackwell 19-33.
    J.L. Mackie’s version of the logical problem of evil is a failure, as even he came to recognize. Contrary to current mythology, however, its failure was not established by Alvin Plantinga’s Free Will Defense. That’s because a defense is successful only if it is not reasonable to refrain from believing any of the claims that constitute it, but it is reasonable to refrain from believing the central claim of Plantinga’s Free Will Defense, namely the claim that, possibly, every essence suffers (...)
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  6.  296 DLs
    Daniel Howard-Snyder (2013). Propositional Faith: What It is and What It is Not. American Philosophical Quarterly 50 (4):357-372.
    Reprinted in Philosophy of Religion: An Anthology, Wadsworth 2015, 6th edition, eds Michael Rea and Louis Pojman. What is propositional faith? At a first approximation, we might answer that it is the psychological attitude picked out by standard uses of the English locution “S has faith that p,” where p takes declarative sentences as instances, as in “He has faith that they’ll win”. Although correct, this answer is not nearly as informative as we might like. Many people say that there (...)
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  7.  285 DLs
    Daniel Howard-Snyder (2015). The Evolutionary Argument for Atheism. In John-Christopher Keller (ed.), Being, Freedom, and Method: Themes from van Inwagen. Oxford University Press
    This essay assesses Paul Draper's argument from evolution to atheism.
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  8.  257 DLs
    Daniel Howard-Snyder (1996). The Argument From Divine Hiddenness. Canadian Journal of Philosophy 26 (3):433-453.
    Many people are perplexed that God (if such there be) does not make His existence more evident. For many of them, the hiddenness of God puts their faith in God to the test. Others, however, claim that God’s hiddeness is the basis of an argument against God’s existence. While this claim is no newcomer to religious reflection, it has been the focus of renewed debate since the 1990’s. In this essay, I examine J.L. Schellenberg's version of the argument from divine (...)
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  9.  249 DLs
    Daniel Howard-Snyder (2009). Epistemic Humility, Arguments From Evil, and Moral Skepticism. Oxford Studies in Philosophy of Religion 2:17-57.
    Reprinted in Philosophy of Religion: An Anthology, Wadsworth, 2013, 6th edition, eds. Michael Rea and Louis Pojman. In this essay, I argue that the moral skepticism objection to what is badly named "skeptical theism" fails.
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  10.  180 DLs
    Daniel Howard-Snyder & Jeff Jordan (eds.) (1996). Faith, Freedom, and Rationality: Philosophy of Religion Today. Rowman and Littlefield.
    This collection of essays is dedicated to William Rowe, with great affection, respect, and admiration. The philosophy of religion, once considered a deviation from an otherwise analytically rigorous discipline, has flourished over the past two decades. This collection of new essays by twelve distinguished philosophers of religion explores three broad themes: religious attitudes of faith, belief, acceptance, and love; human and divine freedom; and the rationality of religious belief. Contributors include: William Alston, Robert Audi, Jan Cover, Martin Curd, Peter van (...)
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  11.  168 DLs
    Daniel Howard-Snyder & John Hawthorne (1993). God, Schmod and Gratuitous Evil. Philosophy and Phenomenological Research 53 (4):861-874.
    It is common these days for theists to argue that we aren’t justified in believing atheism on the basis of evil. They claim that neither facts about particular horrors nor more holistic considerations pertaining to the magnitude, kinds and distribution of evil can ground atheism since we can't tell whether any evil is gratuitous.1 In this paper we explore a novel strategy for shedding light on these issues: we compare the atheist who claims that there is no morally sufficient reason (...)
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  12.  154 DLs
    Daniel Howard-Snyder & Michael Bergmann (2003). Grounds for Belief in God Aside, Does Evil Make Atheism More Reasonable Than Theism? In Michael Peterson & Raymond Van Arrogan (eds.), Contemporary Debates in Philosophy of Religion. Blackwell 140--55.
    Preprinted in God and the Problem of Evil(Blackwell 2001), ed. William Rowe. Many people deny that evil makes belief in atheism more reasonable for us than belief in theism. After all, they say, the grounds for belief in God are much better than the evidence for atheism, including the evidence provided by evil. We will not join their ranks on this occasion. Rather, we wish to consider the proposition that, setting aside grounds for belief in God and relying only on (...)
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  13.  151 DLs
    Daniel Howard-Snyder, Joshua Rasmussen & Andrew Cullison (2013). On Whitcomb's Grounding Argument for Atheism. Faith and Philosophy 30 (2):198-204.
    Dennis Whitcomb argues that there is no God on the grounds that (i) God is supposed to be omniscient, yet (ii) nothing could be omniscient due to the nature of grounding. We give a formally identical argument that concludes that one of the present co-authors does not exist. Since he does exist, Whitcomb’s argument is unsound. But why is it unsound? That is a difficult question. We venture two answers. First, one of the grounding principles that the argument relies on (...)
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  14.  151 DLs
    Daniel Howard-Snyder (2003). Trinity Monotheism. Philosophia Christi 5 (2):375 - 403.
    Reprinted in Philosophical and Theological Essays on the Trinity, Oxford, 2009, eds Michael Rea and Thomas McCall. In this essay, I assess a certain version of ’social Trinitarianism’ put forward by J. P. Moreland and William Lane Craig, ’trinity monotheism’. I first show how their response to a familiar anti-Trinitarian argument arguably implies polytheism. I then show how they invoke three tenets central to their trinity monotheism in order to avoid that implication. After displaying these tenets more fully, I argue (...)
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  15.  146 DLs
    Daniel Howard-Snyder (2015). Review of William Hasker, Metaphysics and the Tri-Personal God. [REVIEW] Faith and Philosophy 32:106-115.
    Here are some questions about Hasker's "social trinitarian" metaphysics of the Trinity.
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  16.  145 DLs
    Daniel Howard-Snyder, The Fellowship of Confessing Anglicans: Should Conservative Anglicans Sign Up?
    The Fellowship of Confessing Anglicans (FCA), whose leaders govern well over half of the 80 million Anglicans worldwide, have put forward ‘a contemporary rule,’ called The Jerusalem Declaration, to guide the Anglican realignment movement. The FCA and its affiliates, e.g. the newly-formed Anglican Church in North America, require assent to the Declaration. To date, there has been little serious appraisal of the Declaration and the status accorded to it. I aim to correct that omission. Unlike ap-praisals in the social media, (...)
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  17.  134 DLs
    Daniel Howard-Snyder & Michael Bergmann (2003). Reply to Rowe. In Michael Peterson (ed.), Contemporary Debates in Philosophy of Religion. Blackwell
    Preprinted in God and the Problem of Evil (Blackwell 2001), ed. William Rowe. In this article, we reply to Bill Rowe's "Evil is Evidence Against Theistic Belief" in Contemporary Debates in Philosophy of Religion (Blackwell 2003).
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  18.  128 DLs
    Daniel Howard-Snyder (2004). Was Jesus Mad, Bad, or God? . . . Or Merely Mistaken? Faith and Philosophy 21 (4):456-479.
    Reprinted in Oxford Readings in Philosophical Theology, Volume 1: Trinity, Incarnation, and Atonement, Oxford 2009, ed. Michael Rea. A popular argument for the divinity of Jesus goes like this. Jesus claimed to be divine, but if his claim was false, then either he was insane (mad) or lying (bad), both of which are very unlikely; so, he was divine. I present two objections to this argument. The first, the dwindling probabilities objection, contends that even if we make generous probability assignments (...)
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  19.  123 DLs
    Daniel Howard-Snyder (1998). BonJour's 'Basic Antifoundationalist Argument' and the Doctrine of the Given. Southern Journal of Philosophy 36 (2):163-177.
    Laurence BonJour observes that critics of foundationalism tend to argue against it by objecting to "relatively idiosyncratic" versions of it, a strategy which has "proven in the main to be superficial and ultimately ineffective" since answers immune to the objections emerge quickly (1985: 17). He aims to rectify this deficiency. Specifically, he argues that the very soul of foundationalism, "the concept of a basic empirical belief," is incoherent (1985: 30). This is a bold strategy from which we can learn even (...)
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  20.  120 DLs
    Daniel Howard-Snyder, Trinity. The Routledge Online Encyclopedia of Philosophy.
    This 9,000+ word entry briefly assesses five models of the Trinity, those espoused by (i) Richard Swinburne, (ii) William Lane Craig, (iii) Brian Leftow, (iv) Jeff Brower and Michael Rea, and (v) Peter van Inwagen.
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  21.  115 DLs
    Daniel Howard-Snyder (2013). Schellenberg on Propositional Faith. Religious Studies (2):181-194.
    This paper assesses J. L. Schellenberg’s account of propositional faith and, in light of that assessment, sketches an alternative that avoids certain objections and coheres better with Schellenberg’s aims.
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  22.  114 DLs
    Daniel Howard-Snyder & Frances Howard-Snyder (1993). The Christian Theodicist's Appeal to Love. Religious Studies 29 (2):185 - 192.
    Many Christian theodicists believe that God's creating us with the capacity to love Him and each other justifies, in large part, God's permitting evil. For example, after reminding us that, according to Christian doctrine, the supreme good for human beings is to enter into a reciprocal love relationship with God, Vincent Brummer recently wrote: In creating human persons in order to love them, God necessarily assumes vulnerability in relation to them. In fact, in this relation, he becomes even more vulnerable (...)
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  23.  108 DLs
    Daniel Howard-Snyder (2002). On an “Unintelligible” Idea: Donald Davidson's Case Against Experiential Foundationalism. Southern Journal of Philosophy 40 (4):523-555.
    Donald Davidson’s epistemology is predicated on, among other things, the rejection of Experiential Foundationalism, which he calls ‘unintelligible’. In this essay, I assess Davidson’s arguments for this conclusion. I conclude that each of them fails on the basis of reasons that foundationalists and antifoundationalists alike can, and should, accept.
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  24.  105 DLs
    Daniel Howard-Snyder & Frances Howard-Snyder (2010). The Puzzle of Petitionary Prayer. European Journal for Philosophy of Religion 2 (2):43 - 68.
    The fact that our asking God to do something can make a difference to what he does underwrites the point of petitionary prayer. Here, however, a puzzle arises: Either doing what we ask is the best God can do or it is not. If it is, then our asking won’t make any difference to whether he does it. If it is not, then our asking won’t make any difference to whether he does it. So, our asking won’t make any difference (...)
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  25.  105 DLs
    Daniel Howard-Snyder (2014). Faith. In Robert Audi (ed.), The Cambridge Dictionary of Philosophy, 3rd edition. Cambridge
    A brief article on faith as a psychological attitude.
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  26.  103 DLs
    Daniel Howard-Snyder (2012). Foundationalism. In Andrew Cullison (ed.), The Continuum Companion to Epistemology. Continuum 37.
    Foundationalists distinguish basic from nonbasic beliefs. At a first approximation, to say that a belief of a person is basic is to say that it is epistemically justified and it owes its justification to something other than her other beliefs, where “belief” refers to the mental state that goes by that name. To say that a belief of a person is nonbasic is to say that it is epistemically justified and not basic. Two theses constitute Foundationalism: (a) Minimality: There are (...)
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  27.  99 DLs
    Daniel Howard-Snyder (2016). Divine Openness and Creaturely Non-Resistant Non-Belief. In Adam Green & Eleonore Stump (eds.), Hidden Divinity and Religious Belief: New Perspectives. Cambridge
    We might be tempted to think that, necessarily, if God unsurpassably loves such created persons as there may be, then for any capable created person S and time t, God is at t open to being in a positively meaningful and reciprocal conscious relationship with S at t, where one is open to relationship with another only if one never does anything (by commission or omission) that would have the result that the other was prevented from being able, just by (...)
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  28.  92 DLs
    Daniel Howard-Snyder & John Hawthorne (1994). On the a Priori Rejection of Evidential Arguments From Evil. Sophia:33-47.
    Recent work on the evidential argument from evil offers us sundry considerations which are intended to weigh against this form of atheological arguments. By far the most provocative is that on a priori grounds alone, evil can be shown to be evidentially impotent. This astonishing thesis has been given a vigorous defense by Keith Yandell. In this paper, we shall measure the prospects for an a priori dismissal of evidential arguments from evil.
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  29.  90 DLs
    Daniel Howard-Snyder & John Hawthorne (1998). Transworld Sanctity and Plantinga's Free Will Defense. International Journal for Philosophy of Religion 44 (1):1-21.
    A critique of Plantinga's free will defense.
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  30.  86 DLs
    Daniel Howard-Snyder (2003). In Defense of Naïve Universalism. Faith and Philosophy 20 (3):345-363.
    Michael J. Murray defends the traditional doctrine of hell by arguing directly against its chief competitor, universalism. Universalism, says Murray, comes in “naïve” and “sophisticated” forms. Murray poses two arguments against naïve universalism before focusing on sophisticated universalism, which is his real target. He proceeds in this fashion because he thinks that his arguments against sophisticated universalism are more easily motivated against naïve universalism, and once their force is clearly seen in the naïve case they will be more clearly seen (...)
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  31.  83 DLs
    John Hawthorne & Daniel Howard-Snyder (1996). Are Beliefs About God Theoretical Beliefs? Reflections on Aquinas and Kant. Religious Studies 32 (2):233 - 258.
    The need to address our question arises from two sources, one in Kant and the other in a certain type of response to so-called Reformed epistemology. The first source consists in a tendency to distinguish theoretical beliefs from practical beliefs (commitments to the world's being a certain way versus commitments to certain pictures to live by), and to treat theistic belief as mere practical belief. We trace this tendency in Kant's corpus, and compare and contrast it with Aquinas's view and (...)
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  32.  74 DLs
    Daniel Howard-Snyder (1996). The Problem of Evil. [REVIEW] The Christian Scholar's Review.
    This is a review of Michael Peterson's The Problem of Evil.
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  33.  73 DLs
    Daniel Howard-Snyder (2014). Agnosticism, the Moral Skepticism Objection, and Commonsense Morality. In Justin McBrayer Trent Dougherty (ed.), Skeptical Theism: New Essays. Oxford University Press
    According to Agnosticism with a capital A, even if we don’t see how any reason we know of would justify God in permitting all the evil in the world and even if we lack evidential and non-evidential warrant for theism, we should not infer that there probably is no reason that would justify God. That’s because, under those conditions, we should be in doubt about whether the goods we know of constitute a representative sample of all the goods there are, (...)
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  34.  70 DLs
    Daniel Howard-Snyder (1996). INTRODUCTION: The Evidential Argument From Evil. In The Evidential Argument from Evil.
    Evil, it is often said, poses a problem for theism, the view that there is an omnipotent, omniscient, and perfectly good being, "God," for short. This problem is usually called "the problem of evil." But this is a bad name for what philosophers study under that rubric. They study what is better thought of as an argument, or a host of arguments, rather than a problem. Of course, an argument from evil against theism can be both an argument and a (...)
     
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  35.  70 DLs
    Daniel Howard-Snyder (1997). The Epistemology of Religious Experience. [REVIEW] International Journal for Philosophy of Religion.
    This is a review of Keith Yandell's book.
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  36.  68 DLs
    Daniel Howard-Snyder (2003). On Hume's Philosophical Case Against Miracles. In Christopher Bernard (ed.), God Matters: Readings in the Philosophy of Religion. Longman Publications
    According to the Christian religion, Jesus was “crucified under Pontius Pilate; he suffered death and was buried. On the third day he rose again”. I take it that this rising again—the Resurrection of Jesus, as it’s sometimes called—is, according to the Christian religion, an historical event, just like his crucifixion, death, and burial. And I would have thought that to investigate whether the Resurrection occurred, we would need to do some historical research: we would need to assess the reliability of (...)
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  37.  65 DLs
    Daniel Howard-Snyder & Frances Howard-Snyder (1999). Is Theism Compatible with Gratuitous Evil? American Philosophical Quarterly 36 (2):115 - 130.
    We argue that Michael Peterson's and William Hasker's attempts to show that God and gratuitous evil are compatible constitute miserable failures. We then sketch Peter van Inwagen's attempt to do the same and conclude that, to date, no one has shown his attempt a failure.
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  38.  62 DLs
    Daniel Howard-Snyder (forthcoming). The Skeptical Christian. Oxford Studies in Philosophy of Religion.
    This essay is a detailed study of William P. Alston’s view on the nature of Christian faith, which I assess in the context of three problems: the problem of the skeptical Christian, the problem of faith and reason, and the problem of the trajectory. Although Alston intended his view to solve these problems, it does so only superficially. Fortunately, we can distinguish Alston’s view, on the one hand, from his illustrations of his view, on the other hand. I argue that, (...)
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  39.  62 DLs
    Daniel Howard-Snyder & Frances Howard-Snyder (1998). God, Knowledge, and Mystery. [REVIEW] Faith and Philosophy 15 (3):397-399.
    This is a review of Peter van Inwagen's collection of essays.
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  40.  62 DLs
    Daniel Howard-Snyder (2001). Review of David O'Connor, God and Inscrutable Evil. [REVIEW] Philosophical Review.
    This is a critical review of David O'Connor's book, God and Inscrutable Evil.
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  41.  62 DLs
    Daniel Howard-Snyder (1996). God Without the Supernatural: A Defense of Scientific Theism. [REVIEW] Journal of Religion.
    This is a review of Peter Forrest's book.
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  42.  58 DLs
    Daniel Howard-Snyder (2008). Theodicy. In Kelly Clark (ed.), Readings in the Philosophy of Religion. Broadview
    This paper summarizes a version of the argument from evil for atheism and then assesses several theodicies, including those that appeal to punishment, evil as a necessary counterpart for good, free will, natural evil as natural consequence, natural law, higher-order goods, and the conjunctive "Big Reason" including all the above and more beside.
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  43.  58 DLs
    Daniel Howard-Snyder (2005). Foundationalism and Arbitrariness. Pacific Philosophical Quarterly 86 (1):18–24.
    Nonskeptical foundationalists say that there are basic beliefs. But, one might object, either there is a reason why basic beliefs are likely to be true or there is not. If there is, then they are not basic; if there is not, then they are arbitrary. I argue that this dilemma is not nearly as decisive as its author, Peter Klein, would have us believe.
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  44.  56 DLs
    Daniel Howard-Snyder (1995). Divine Hiddenness and Human Reason. [REVIEW] Mind.
    This is a review of John Schellenberg's book.
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  45.  56 DLs
    Daniel Howard-Snyder (2006). Hiddenness of God. In Donald Borchert (ed.), Encyclopedia of Philosophy, 2nd edition. MacMillan
    This is a 5,000 word article on divine hiddeness, with special attention to John Schellenberg's work on the topic.
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  46.  55 DLs
    Daniel Howard-Snyder (1994). Theism, the Hypothesis of Indifference, and the Biological Role of Pain and Pleasure. Faith and Philosophy 11 (3):452-466.
    Following Hume’s lead, Paul Draper argues that, given the biological role played by both pain and pleasure in goal-directed organic systems, the observed facts about pain and pleasure in the world are antecedently much more likely on the Hypothesis of Indifference than on theism. I examine one by one Draper’s arguments for this claim and show how they miss the mark.
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  47.  55 DLs
    Daniel Howard-Snyder (2008). The Puzzle of Prayers of Thanksgiving and Praise. In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan
    in eds. Yujin Nagasawa and Erik Wielenberg, New Waves in Philosophy of Religion (Palgrave MacMillan 2008).
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  48.  53 DLs
    Daniel Howard-Snyder & Christian Lee (2005). On a “Fatal Dilemma” for Moderate Foundationalism. Journal of Philosophical Research 30:251-259.
    Contemporary foundationalists prefer Moderate Foundationalism over Strong Foundationalism. In this paper, we assess two arguments against the former which have been recently defended by Timothy McGrew. Three theses are central to the discussion: that only beliefs can be probabilifying evidence, that justification is internal, in McGrew’s sense of the term, and that only beliefs can be nonarbitrary justifying reasons.
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  49.  52 DLs
    Daniel Howard-Snyder & Paul K. Moser (eds.) (2002). Divine Hiddenness: New Essays. Cambridge University Press.
    For many people the existence of God is by no means a sufficiently clear feature of reality. This problem, the fact of divine hiddenness, has been a source of existential concern and has sometimes been taken as a rationale for support of atheism or agnosticism. In this new collection of essays, a distinguished group of philosophers of religion explore the question of divine hiddenness in considerable detail. The issue is approached from several perspectives including Jewish, Christian, atheist and agnostic. There (...)
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  50.  51 DLs
    Daniel Howard-Snyder & John O'Leary-Hawthorne (1996). Are Beliefs About God Theoretical Beliefs? Reflections on Aquinas and Kant. Religious Studies 32 (2):233 - 258.
    The need to address our question arises from two sources, one in Kant and the other in a certain type of response to so-called Reformed epistemology. The first source consists in a tendency to distinguish theoretical beliefs from practical beliefs (commitments to the world's being a certain way versus commitments to certain pictures to live by), and to treat theistic belief as mere practical belief. We trace this tendency in Kant's corpus, and compare and contrast it with Aquinas's view and (...)
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