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  1.  32
    David O'Connor (2016). Moral Relativism and the Euthyphro Dilemma. Think 15 (42):71-78.
    What makes a morally right action morally right and a morally wrong action morally wrong? For clarity's sake, let us divide the question. First, what makes a particular action the morally right action in some situation, that is, what makes it morally obligatory? Second, what makes a particular action a morally right action in some situation, that is, what makes it morally permissible? And third, what makes a morally wrong action morally wrong in some situation?
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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.  14
    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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  4. David O'Connor (2008). God, Evil, and Design: An Introduction to the Philosophical Issues. Blackwell Pub..
     
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  5.  18
    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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  6.  33
    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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  7.  5
    David O'connor (1988). In Defense of Theoretical Theodicy. Modern Theology 5 (1):61-74.
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  8.  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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  9.  50
    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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  10. David O'Connor (1989). The Invulnerable Pleasures of Epicurean Friendship. Greek, Roman, and Byzantine Studies 30:165–86.
     
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  11. David O'Connor (1997). God and Inscrutable Evil: In Defense of Theism and Atheism. Rowman & Littlefield Publishers.
    In this important new book, David O'Connor discusses both logical and empirical forms of the problem of inscrutable evil, perennially the most difficult philosophical problem confronting theism. Arguing that both a version of theism and a version of atheism are justified on the evidence in the debate over God and evil, O'Connor concludes that a warranted outcome is a philosophical dètente between those two positions. On the way to that conclusion he develops two arguments from evil, a reformed version of (...)
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  12.  16
    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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  13.  29
    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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  14.  45
    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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  15.  25
    David O'Connor (2003). Skepticism and Philo's Atheistic Preference. Hume Studies 29 (2):267-282.
  16. Carnes Lord & David K. O'Connor (eds.) (1991). Essays on the Foundations of Aristotelian Political Science. Monograph Collection (Matt - Pseudo).
    A surprising range of scholars return to the works of Aristotle as a source of fresh perspectives on their disciplines. Furthering that aim, an eclectic group of classicists and political scientists discusses the importance of Aristotle's political and ethical writings—for example, the _Poetics_, the _Rhetoric_, the _Politics_, and ethical and historical treatises—to contemporary approaches in political and social science. The collection examines underlying concepts such as production, race, class, and gender, as well as more traditional Aristotelian topics such as justice, (...)
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  17.  23
    David K. O'Connor (1992). Virtue and Knowledge. Teaching Philosophy 15 (4):405-407.
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  18.  5
    David O'Connor (1985). On Natural Evil's Being Necessary for Free Will. Sophia 24 (2):36-44.
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  19.  14
    David O'Connor (1993). Ethical Naturalism and Evil. Faith and Philosophy 10 (3):389-393.
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  20.  12
    David O'Connor (1992). Sartre on God, Freedom, and Determinism. Sophia 31 (1-2):27-35.
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  21.  12
    David O'connor (1980). Identification and Description in Ayer's Sense-Datum Theory. Modern Schoolman 57 (March):213-242.
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  22.  26
    David K. O'connor (1988). Aristotelian Justice as a Personal Virtue. Midwest Studies in Philosophy 13 (1):417-427.
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  23.  8
    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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  24.  7
    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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  25.  19
    David K. O'Connor (1990). Two Ideals of Friendship. History of Philosophy Quarterly 7 (2):109 - 122.
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  26.  5
    David O'Connor (1982). The Psychology of Perception. Philosophical Studies 29:367-370.
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  27.  18
    David K. O'Connor (1991). Book Review:Epicurus' Ethical Theory: The Pleasures of Invulnerability. Phillip Mitsis. [REVIEW] Ethics 101 (3):657-.
  28.  4
    David O'Connor (1976). Contemporary Philosophy (Revised Edition). Philosophical Studies 25:350-352.
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  29.  18
    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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  30.  11
    David O'connor (1990). On Failing to Resolve Theism-Versus-Atheism Empirically. Religious Studies 26 (1):91.
    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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  31.  17
    David O'Connor (2003). Review of Jan Patocka, Plato and Europe. [REVIEW] Notre Dame Philosophical Reviews 2003 (4).
  32.  16
    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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  33.  11
    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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  34.  15
    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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  35.  10
    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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  36.  8
    David O'connor (1993). Philosophical Specialization and General Philosophy. Metaphilosophy 24 (1-2):113-122.
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  37.  10
    David O'connor (1990). Was Moore a Positivist? Philosophia 20 (3):247-262.
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  38.  3
    David O'Connor (1989). The Meaning of Life: Levine on Hare on Camus' Assumption. Sophia 28 (3):31-39.
  39.  9
    David O'Connor (1986). Schlesinger and the Morally Perfect Man. Journal of Value Inquiry 20 (3):245-249.
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  40.  4
    David O'Connor (1976). Moral Reasoning And Truth. Philosophical Studies 25:346-350.
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  41.  4
    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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  42.  1
    David K. O'connor (1998). Colloquium 2. Proceedings of the Boston Area Colloquium of Ancient Philosophy 14 (1):31-52.
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  43. Edward Bleiberg, David O'Connor & David P. Silverman (1998). Ancient Egyptian Kingship. Journal of the American Oriental Society 118 (2):286.
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  44. Leo Depuydt & David O'Connor (1996). Ancient Nubia: Egypt's Rival in Africa. Journal of the American Oriental Society 116 (3):531.
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  45. Daniel Howard-Snyder & David O'Connor (2000). God and Inscrutable Evil: In Defense of Theism and Atheism. Philosophical Review 109 (4):617.
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  46. David O'Connor (2009). God, Evil and Design: An Introduction to the Philosophical Issues. Wiley-Blackwell.
    Although vast and complex, the universe is orderly in many ways, and conditions at its beginning were right for the eventual evolution of life on this planet. But with life there is death, and with sentient life there is great pain and suffering, often with no apparent justification or purpose. Taking these things together, is it reasonable to conclude that the universe was brought about by God? Moreover, does the magnitude of seemingly pointless suffering square with the idea that God (...)
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  47. David O'Connor (2008). God, Evil and Design: An Introduction to the Philosophical Issues. Wiley-Blackwell.
    Although vast and complex, the universe is orderly in many ways, and conditions at its beginning were right for the eventual evolution of life on this planet. But with life there is death, and with sentient life there is great pain and suffering, often with no apparent justification or purpose. Taking these things together, is it reasonable to conclude that the universe was brought about by God? Moreover, does the magnitude of seemingly pointless suffering square with the idea that God (...)
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  48. David O'connor (2002). Hume on Religion. Tijdschrift Voor Filosofie 64 (4):796-796.
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  49. David O'connor (2003). Introduction. The Studia Philonica Annual 15:1-4.
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  50. 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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