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  1. David O'Connor (2012). Psychological Explanations of Religious Belief. In Alan Bailey & Dan O'Brien (eds.), The Continuum Companion to Hume. Continuum. 265.
     
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  2. Louis-andré Dorion, Klaus Döring, David K. O'connor, David Konstan, Palu Woodruff & Mark L. Mcpherran (2010). The Cambridge Companion to Socrates. Cambridge University Press.
    The Cambridge Companion to Socrates is a collection of essays that provides a comprehensive guide to Socrates, the most famous Greek philosopher a comprehensive guide to Socrates, the most famous Greek philosopher. Because Socrates himself wrote nothing, our evidence comes from the writings of his friends , his enemies, and later writers. Socrates is thus a literary figure as well as a historical person. Both aspects of Socrates' legacy are covered in this volume.Socrates' character is full of paradox, and so (...)
     
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  3. David O'Connor (2010). Descartes' Other Deception Problem. Think 9 (25):31-37.
    The problem of skepticism is the fundamental epistemological problem Descartes addresses. He introduces three forms of it, each embedded in a possible error-scenario. The first possibility is that, since my sense perception is sometimes misperception, my sensory experience in any given case may not reflect how things are outside my experience. The second possibility is that maybe I am dreaming when I think I am awake. And the third possibility is that maybe I am deceived in all my ideas and (...)
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  4. David O'Connor (2010). Spectres of False Divinity: Hume's Moral Atheism. [REVIEW] Hume Studies 36 (2):236-239.
    The main thesis developed and defended in this superb book is that Hume implicitly "denies the existence . . . of a morally assessable god" (8), not just the existence of an overall "morally praiseworthy god" (8). Holden characterizes these as "strong" and "weak" moral atheism, respectively (7–9). While the idea of Hume as a moral atheist is not new, Holden's case for that proposition makes two new and important contributions to the discussion of the issue. The first is his (...)
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  5. David K. O'Connor (2009). Review of Richard Deming, Listening on All Sides: Toward an Emersonian Ethics of Reading. [REVIEW] Notre Dame Philosophical Reviews 2009 (6).
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  6. David O'Connor (2008). God, Evil, and Design: An Introduction to the Philosophical Issues. Blackwell Pub..
     
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  7. David K. O'Connor (2006). Platonic Selves in Shelley and Stevens. In J. H. Lesher, Debra Nails & Frisbee C. C. Sheffield (eds.), Plato's Symposium: Issues in Interpretation and Reception. Distributed by Harvard University Press.
     
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  8. David O'connor (2003). Introduction. The Studia Philonica Annual 15:1-4.
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  9. David O'Connor (2003). Review of Jan Patocka, Plato and Europe. [REVIEW] Notre Dame Philosophical Reviews 2003 (4).
  10. David O'Connor (2003). Skepticism and Philo's Atheistic Preference. Hume Studies 29 (2):267-282.
  11. David O'connor (2002). Hume on Religion. Tijdschrift Voor Filosofie 64 (4):796-796.
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  12. David K. O'Connor (2002). Review of Gary Alan Scott, Does Socrates Have a Method' Rethinking the Elenchus in Plato's Dialogues and Beyond. [REVIEW] Notre Dame Philosophical Reviews 2002 (10).
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  13. David O'Connor (2001). Routledge Philosophy Guidebook to Hume on Religion. Routledge.
    Hume viewed religion as a way to relieve the anxiety caused by our fate, but as he saw it, the natural development of different monotheisms and religions often ...
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  14. David O'Connor (1998). God and Inscrutable Evil: In Defense of Theism and Atheism. Rowman & Littlefield.
    In this important new book, David O'Connor discusses both logical and empirical forms of the problem of inscrutable evil, perennially the most difficult ...
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  15. David K. O'connor (1998). Colloquium 2. Proceedings of the Boston Area Colloquium of Ancient Philosophy 14 (1):31-52.
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  16. David O'Connor (1996). A Reformed Problem of Evil and the Free Will Defense. International Journal for Philosophy of Religion 39 (1):33 - 63.
    I test the ability of Plantinga's free-will defense of theism against logical arguments from evil to defend the version of the theory I call orthodox Christian theism against a reformed logical argument from evil. I conclude that his defense fails in that task.
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  17. David O'Connor (1995). Hasker on Gratuitous Natural Evil. Faith and Philosophy 12 (3):380-392.
    In a recent contribution to this journal William Hasker rejects the idea, long a staple in philosophical debates over God and evil, that the existence of gratuitous evil is inconsistent with the existence of God. Among his arguments are three to show that God and gratuitous natural evil are not mutually inconsistent. I will show that none of those arguments succeeds. Then, very briefly, and as a byproduct of showing this, I will sketch out how a potentially vexing form of (...)
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  18. David O'connor (1993). Philosophical Specialization and General Philosophy. Metaphilosophy 24 (1-2):113-122.
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  19. David O'Connor (1993). Ethical Naturalism and Evil. Faith and Philosophy 10 (3):389-393.
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  20. David O'Connor (1992). Sartre on God, Freedom, and Determinism. Sophia 31 (1-2):27-35.
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  21. David K. O'Connor (1992). Virtue and Knowledge. Teaching Philosophy 15 (4):405-407.
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  22. Carnes Lord & David K. O'connor (1991). Essays on the Foundations of Aristotelian Political Science. Monograph Collection (Matt - Pseudo).
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  23. David O'Connor (1991). Swinburne on Natural Evil From Natural Processes. International Journal for Philosophy of Religion 30 (2):77 - 87.
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  24. David K. O'Connor (1991). Book Review:Epicurus' Ethical Theory: The Pleasures of Invulnerability. Phillip Mitsis. [REVIEW] Ethics 101 (3):657-.
  25. David O'Connor (1990). On Failing to Resolve Theism-Versus-Atheism Empirically. Religious Studies 26 (1):91 - 102.
    At least since Hume's Dialogues Concerning Natural Religion , theism has been under indictment; indeed it has been on trial for its life. In part, this indictment is that the enormous quantity, variety, and distribution of evils evident in the natural world disconfirm the core beliefs of theism. Those core beliefs, I think, are the following pair: there exists a being at once omnipotent, omniscient, perfectly good, the worshipful creator of the universe ; and G stands in a relation to (...)
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  26. David O'Connor (1990). On the Problem of Evil's Still Not Being What It Seems. Philosophical Quarterly 40 (158):72-78.
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  27. David O'connor (1990). Was Moore a Positivist? Philosophia 20 (3):247-262.
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  28. David K. O'Connor (1990). Two Ideals of Friendship. History of Philosophy Quarterly 7 (2):109 - 122.
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  29. David O'Connor (1989). The Invulnerable Pleasures of Epicurean Friendship. Greek, Roman, and Byzantine Studies 30:165–86.
     
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  30. David O'Connor (1989). The Meaning of Life: Levine on Hare on Camus' Assumption. Sophia 28 (3):31-39.
  31. David O'connor (1988). In Defense of Theoretical Theodicy. Modern Theology 5 (1):61-74.
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  32. David K. O'connor (1988). Aristotelian Justice as a Personal Virtue. Midwest Studies in Philosophy 13 (1):417-427.
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  33. David O'Connor (1987). A Variation on the Free Will Defense. Faith and Philosophy 4 (2):160-167.
    A proposition that theism has traditionally tried to establish, as part of its general effort to reconcile the existence of God and that of evil in the (supposedly God-made) world, is the following; that natural evil is logically a precondition of freedom of choice. Often the approach to this task has been through the free will defense. In my paper I argue that the standard formulation of that defense will not succeed in the specific task mentioned, and propose a variation (...)
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  34. David O'Connor (1987). On the Problem of Evil's Not Being What It Seems. Philosophical Quarterly 37 (149):441-447.
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  35. David O'Connor (1986). Schlesinger and the Morally Perfect Man. Journal of Value Inquiry 20 (3):245-249.
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  36. David O'Connor (1985). On Natural Evil's Being Necessary for Free Will. Sophia 24 (2):36-44.
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  37. David O'Connor (1983). Swinburne on Natural Evil. Religious Studies 19 (1):65 - 73.
    In his recent book, The Existence of God , Richard Swinburne argues that the world as we find it is one that a good and omnipotent God would have good reason to bring about. He does not claim to demonstrate, that is, deductively to prove, that the world is God–made but rather to show that the proposition that God exists and made the world is more likely to be true and hence more reasonable to believe, all things considered, than its (...)
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  38. David O'Connor (1983). Theism, Evil and the Onus of Proof: Reply to F. J. Fitzpatrick. Religious Studies 19 (2):241 - 247.
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  39. David O'Connor (1982). Moore and the Paradox of Analysis. Philosophy 57 (220):211 - 221.
    In 1942, replying to a criticism put to him by Langford, G. E. Moore confessed that he was unable to solve the paradox of analysis. But while conceding inability to solve the puzzle Moore offered the following suggestion, which he did not further develop: I think that, in order to explain the fact that, even if ‘To be a brother is the same thing as to be a male sibling’ is true, yet nevertheless this statement is not the same as (...)
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  40. David O'Connor (1982). The Metaphysics of G.~E.~Moore. D.~Reidel.
    INTRODUCTION: MOORE AND METAPHYSICS In the course of this book I will make frequent use of the word 'metaphysics'. Indeed I will maintain that that word ...
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  41. David O'Connor (1982). The Psychology of Perception. Philosophical Studies 29:367-370.
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  42. David O'connor (1980). Identification and Description in Ayer's Sense-Datum Theory. Modern Schoolman 57 (March):213-242.
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  43. David O'connor (1979). The Limits of Realism in the Philosophy of G.E. Moore. Dissertation, Marquette University
     
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  44. David O'Connor (1976). Contemporary Philosophy (Revised Edition). Philosophical Studies 25:350-352.
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  45. David O'Connor (1976). Moral Reasoning And Truth. Philosophical Studies 25:346-350.
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