Search results for 'Delmas Kiernan-Lewis' (try it on Scholar)

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  1. Kiernan-Lewis Delmas (1994). Not Over Yet: Prior's 'Thank Goodness' Argument. In L. Nathan Oaklander & Quentin Smith (eds.), The New Theory of Time. Yale Up 322--327.
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  2.  1
    Delmas Lewis (1983). The Problem with the Problem of Evil. Sophia 22 (1):26-35.
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  3.  31
    Delmas Lewis (1984). Eternity Again: A Reply to Stump and Kretzmann. [REVIEW] International Journal for Philosophy of Religion 15 (1/2):73 - 79.
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  4.  30
    Delmas Lewis (1987). Timelessness and Divine Agency. International Journal for Philosophy of Religion 21 (3):143 - 159.
  5.  6
    Paul Griffiths & Delmas Lewis (1983). On Grading Religions, Seeking Truth, and Being Nice to People: A Reply to Professor Hick. Religious Studies 19 (1):75 - 80.
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  6.  16
    Delmas Lewis (1988). Eternity, Time and Timelessness. Faith and Philosophy 5 (1):72-86.
    In this paper I argue that the classic concept of eternity, as it is presented in Boethius, Anselm and Aquinas, must be understood to involve not only the claim that all temporal things are epistemically present to God, but also the claim that all temporal things areexistentially present to God insofar as they coexist timelessly in the eternal present. I further argue that the concept of eternity requires a tenseless view of time. If this is correct then the existence of (...)
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  7.  14
    Delmas Lewis (1986). Persons, Morality, and Tenselessness. Philosophy and Phenomenological Research 47 (2):305-309.
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  8.  12
    Delmas Lewis (1983). Dualism and the Causal Theory of Memory. Philosophy and Phenomenological Research 44 (September):21-30.
  9.  6
    Delmas Lewis (1982). On Salmon's Attempt to Redesign the Design Argument. International Journal for Philosophy of Religion 13 (2):77 - 84.
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  10.  3
    Delmas Lewis (1986). Prior's 'Thank Goodness' Argument: A Reply to Hardin. Philosophy 61 (237):404 - 407.
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  11.  1
    Delmas Lewis, Paul Griffiths & Paul Griffeths (1984). Wainwright on Mysticism. Religious Studies 20 (2):293 - 304.
    Professor Wainwright's recent book is the first attempt at a systematic and rigorous assessment of mystical experience since the publication of W. T. Stace's influential Mysticism and Philosophy more than twenty years ago. It is also the first work in English during the period of the critical study of mystical experience inaugurated by Richard M. Bucke and William James at the beginning of this century to adequately formulate and extensively discuss the philosophical problems involved in assessing the cognitive value of (...)
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  12. Owen Barfield, C. S. Lewis & G. B. Tennyson (1989). Owen Barfield on C.S. Lewis.
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  13.  0
    Delmas Lewis (1986). Prior's ‘Thank Goodness’ Argument: A Reply to Hardin: Discussion. Philosophy 61 (237):404-407.
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  14.  6
    C. S. Lewis (1991). Letter From Lewis to Mr and Mrs Sheldon Vanauken. The Chesterton Review 17 (3/4):538-539.
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  15.  0
    D. W. Hamlyn, Clarence Irving Lewis, John D. Goheen & John L. Mothershead (1972). Collected Papers of Clarence Irving Lewis. Philosophical Quarterly 22 (86):68.
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  16.  27
    David Lewis (1974). Spielman and Lewis on Inductive Immodesty. Philosophy of Science 41 (1):84-85.
  17.  7
    C. S. Lewis (1991). Lewis Explains His Reasons for Distrusting the so-Called. The Chesterton Review 17 (3/4):541-542.
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  18.  4
    Paul Cartledge, W. M. Calder Iii, R. S. Smith, J. Vaio & George Cornewall Lewis (2003). Teaching the English Wissenschaft. The Letters of Sir George Cornewall Lewis to Karl Otfried MüllerTeaching the English Wissenschaft. The Letters of Sir George Cornewall Lewis to Karl Otfried Muller. Journal of Hellenic Studies 123:262.
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  19.  3
    D. M. Lewis (1973). Naphtali Lewis: Greek Historical Documents: The Fifth Century B.C. Pp. Xii+125. Toronto: Hakkert, 1971. Paper, $2.25. The Classical Review 23 (02):283-284.
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  20. Harry R. Lewis & Christos H. Papadimitriou (1998). Elements of the Theory of Computation Harry R. Lewis, Christos H. Papadimitriou.
     
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  21. Mark Lewis & Karen Allen (eds.) (2006). Mark Lewis. Liverpool University Press.
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  22.  0
    H. A. Lewis (1973). Modal Logic: The Lewis‐Modal Systems. Philosophical Books 14 (3):33-34.
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  23. David K. Lewis (1991). Parts of Classes with an Appendix by John P. Burgess, A.P. Hazen, and David Lewis.
     
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  24. Hywel David Lewis, Stewart R. Sutherland & T. A. Roberts (eds.) (1989). Religion, Reason, and the Self: Essays in Honour of Hywel D. Lewis. University of Wales Press.
     
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  25.  0
    Hywel D. Lewis (1983). Solitude in Philosophy and Literature: The H. B. Acton Memorial Lecture: Hywel D. Lewis. Royal Institute of Philosophy Supplement 16:1-13.
    ‘I understand that the world was nothing, a mechanical chaos of casual, brute enmity on which we stupidly impose our hopes and fears. I understand that, finally and absolutely, I alone exist. All the rest, I saw, is merely what pushes me, or what I push against, blindly—as blindly as all that is not myself pushes back. I create the whole universe, blink by blink. —An ugly god pitifully dying in a tree.’.
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  26.  2
    Clarence Irving Lewis & Paul Arthur Schilpp (eds.) (1968). The Philosophy of C. I. Lewis. La Salle, Ill.,Open Court.
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  27.  0
    Paul Griffiths (1983). On Grading Religions, Seeking Truth, and Being Nice to People – a Reply to Professor Hick: Paul Griffiths and Delmas Lewis. Religious Studies 19 (1):75-80.
    Professor Hick's recent contribution to Religious Studies, ‘On Grading Religions’, is, like all his work, lucidly written and full of philosophical meat. A complete discussion of his paper in the light of his earlier work would require a lengthy study for which there is no space here; the intention of this short reply to Professor Hick is different. We feel that the view expressed in this and other works of Professor Hick's is in danger of becoming the conventional wisdom about (...)
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  28.  17
    Delmas Kiernan-Lewis (1991). Not Over Yet: Prior's 'Thank Goodness' Argument. Philosophy 66 (256):241 - 243.
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  29.  9
    L. Nathan Oaklander (1987). Delams Lewis on Persons and Responsibility. Philosophy Research Archives 13:181-187.
    Delmas Lewis has argued that the tenseless view of time is committed to a view of personal identity according to which no one can be held morally responsible for their actions. His argument, if valid, is a serious objection to the tenseless view. The purpose of this paper is to defend the detenser by pointing out the pitfalls in Lewis’ argument.
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  30. Alvin Plantinga (2004). Supralapsarianism, or 'O Felix Culpa'. In Peter van Inwagen (ed.), Christian Faith and the Problem of Evil. Eerdmanns 1-25.
    The problem of evil has challenged religious minds and hearts throughout the ages. Just how can the presence of suffering, tragedy, and wrongdoing be squared with the all-powerful, all-loving God of faith? This book gathers some of the best, most meaningful recent reflections on the problem of evil, with contributions by shrewd thinkers in the areas of philosophy, theology, literature, linguistics, and sociology. In addition to bringing new insights to the old problem of evil, Christian Faith and the Problem of (...)
     
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  31.  20
    Del Kiernan-Lewis (2007). Naturalism and the Problem of Evil. Philo 10 (2):125-135.
    The evidential argument from evil against theism requires a background of assumptions which, if correct, would appear to pose at least as great an evidential threat to naturalism as extensive pain and suffering pose to theism. In this paper, I argue that the conscious suffering and objective moral judgments required to construct evidential arguments from evil form the basis of powerful prima facie arguments against naturalism that are similar in force and structure to recent versions of the evidential argument from (...)
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  32.  9
    J. D. Kiernan-Lewis (1994). The Rediscovery of Tense: A Reply to Oaklander. Philosophy 69 (268):231 - 233.
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  33.  26
    Katherine Hawley (forthcoming). David Lewis on Persistence. In Barry Loewer & Jonathan Schaffer (eds.), A Companion to David Lewis. Wiley-Blackwell 237-49.
    This paper provides an overview on David Lewis's writings about persistence. I focus on two issues. First, what is the relationship between the doctrine of Humean Supervenience and the rejection of endurantism? Second, why did Lewis not adopt a stage theory of persistence, given that he advocated a counterpart theory of modality?
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  34. Jessica M. Wilson (2015). Hume's Dictum and Metaphysical Modality: Lewis's Combinatorialism. In Barry Loewer & Jonathan Schaffer (eds.), The Blackwell Companion to David Lewis. Blackwell 138-158.
    Many contemporary philosophers accept Hume's Dictum (HD), according to which there are no metaphysically necessary connections between distinct, intrinsically typed entities. Tacit in Lewis's work is a potential motivation for HD, according to which one should accept HD as presupposed by the best account of the range of metaphysical possibilities---namely, a combinatorial account, applied to spatiotemporal fundamentalia. Here I elucidate and assess this Ludovician motivation for HD. After refining HD and surveying its key, recurrent role in Lewis’s work, I present (...)
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  35. Adán Salinas (1999). La imagen narrativa de Dios en C. S. Lewis, una lectura de “Las crónicas de Narnia”. Boletín de Filosofía (10):261-278.
    El artículo propone una interpretación de la obra literaria "Las Crónicas de Narnia" del autor ingles C. S Lewis. Tal interpretación posibilita considerar la alegoría religiosa que esta obra literaria realiza sobre la experiencia de la divinidad a través de la figura del León.
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  36.  7
    Ryan Wasserman (2015). Lewis on Backward Causation. Thought: A Journal of Philosophy 4 (2):n/a-n/a.
    David Lewis famously defends a counterfactual theory of causation and a non-causal, similarity-based theory of counterfactuals. Lewis also famously defends the possibility of backward causation. I argue that this combination of views is untenable—given the possibility of backward causation, one ought to reject Lewis's theories of causation and counterfactuals.
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  37.  20
    A. R. J. Fisher (forthcoming). On Lewis Against Magic: A Study of Method in Metaphysics. Synthese:1-19.
    David Lewis objected to theories that posit necessary connections between distinct entities and to theories that involve a magical grasping of their primitives. In On the Plurality of Worlds, Lewis objected to nondescript ersatzism on these grounds . The literature contains several reconstructions of Lewis’ critique of nondescript ersatzism but none of these interpretations adequately address his main argument because they fail to see that Lewis’ critique is based on broader methodological considerations. I argue that a closer look at his (...)
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  38.  55
    Carla Merino-Rajme (2015). Why Lewis’ Appeal to Natural Properties Fails to Kripke’s Rule-Following Paradox. Philosophical Studies 172 (1):163-175.
    I consider Lewis’ appeal to naturalness to solve Kripke’s rule-following paradox. I then present a different interpretation of this paradox and offer reasons for thinking that this is what Kripke had in mind. I argue that Lewis’ proposal cannot provide a solution to this version of paradox.
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  39. Phillip Bricker (2006). David Lewis: On the Plurality of Worlds. In John Shand (ed.), Central Works of Philosophy, Vol. 5: The Twentieth Century: Quine and After. Acumen Publishing
    David Lewis's book 'On the Plurality of Worlds' mounts an extended defense of the thesis of modal realism, that the world we inhabit the entire cosmos of which we are a part is but one of a vast plurality of worlds, or cosmoi, all causally and spatiotemporally isolated from one another. The purpose of this article is to provide an accessible summary of the main positions and arguments in Lewis's book.
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  40.  63
    Charles Pigden (2007). Desiring to Desire: Russell, Lewis and G.E.Moore. In Susana Nuccetelli & Gary Seay (eds.), Themes from G.E.Moore. Oxford University Press 244-260.
    I have two aims in this paper. In §§2-4 I contend that Moore has two arguments (not one) for the view that that ‘good’ denotes a non-natural property not to be identified with the naturalistic properties of science and common sense (or, for that matter, the more exotic properties posited by metaphysicians and theologians). The first argument, the Barren Tautology Argument (or the BTA), is derived, via Sidgwick, from a long tradition of anti-naturalist polemic. But the second argument, the Open (...)
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  41.  85
    Peter Menzies (1989). Probabilistic Causation and Causal Processes: A Critique of Lewis. Philosophy of Science 56 (4):642-663.
    This paper examines a promising probabilistic theory of singular causation developed by David Lewis. I argue that Lewis' theory must be made more sophisticated to deal with certain counterexamples involving pre-emption. These counterexamples appear to show that in the usual case singular causation requires an unbroken causal process to link cause with effect. I propose a new probabilistic account of singular causation, within the framework developed by Lewis, which captures this intuition.
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  42. Robert Stalnaker (2004). Lewis on Intentionality. Australasian Journal of Philosophy 82 (1):199 – 212.
    David Lewis's account of intentionality is a version of what he calls 'global descriptivism'. The rough idea is that the correct interpretation of one's total theory is the one (among the admissible interpretations) that come closest to making it true. I give an exposition of this account, as I understand it, and try to bring out some of its consequences. I argue that there is a tension between Lewis's global descriptivism and his rejection of a linguistic account of the intentionality (...)
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  43. Joseph A. Baltimore (2011). Lewis' Modal Realism and Absence Causation. Metaphysica 12 (2):117-124.
    A major criticism of David Lewis’ counterfactual theory of causation is that it allows too many things to count as causes, especially since Lewis allows, in addition to events, absences to be causes as well. Peter Menzies has advanced this concern under the title “the problem of profligate causation.” In this paper, I argue that the problem of profligate causation provides resources for exposing a tension between Lewis’ acceptance of absence causation and his modal realism. The result is a different (...)
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  44.  69
    Barry Maguire (2013). Defending David Lewis's Modal Reduction. Philosophical Studies 166 (1):129-147.
    David Lewis claims that his theory of modality successfully reduces modal items to nonmodal items. This essay will clarify this claim and argue that it is true. This is largely an exercise within ‘Ludovician Polycosmology’: I hope to show that a certain intuitive resistance to the reduction and a set of related objections misunderstand the nature of the Ludovician project. But these results are of broad interest since they show that would-be reductionists have more formidable argumentative resources than is often (...)
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  45.  53
    Bruno Verbeek (2008). Conventions and Moral Norms: The Legacy of Lewis. Topoi 27 (1-2):73-86.
    David Lewis’ Convention has been a major source of inspiration for philosophers and social scientists alike for the analysis of norms. In this essay, I demonstrate its usefulness for the analysis of some moral norms. At the same time, conventionalism with regards to moral norms has attracted sustained criticism. I discuss three major strands of criticism and propose how these can be met. First, I discuss the criticism that Lewis conventions analyze norms in situations with no conflict of interest, whereas (...)
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  46.  63
    Charles Pigden & Rebecca E. B. Entwisle (2012). Spread Worlds, Plenitude and Modal Realism: A Problem for David Lewis. In James Maclaurin (ed.), Rationis Defensor.
    In his metaphysical summa of 1986, The Plurality of Worlds, David Lewis famously defends a doctrine he calls ‘modal realism’, the idea that to account for the fact that some things are possible and some things are necessary we must postulate an infinity possible worlds, concrete entities like our own universe, but cut off from us in space and time. Possible worlds are required to account for the facts of modality without assuming that modality is primitive – that there are (...)
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  47.  53
    S. Oakley (2006). Defending Lewis's Local Miracle Compatibilism. Philosophical Studies 130 (2):337-349.
    Helen Beebee has recently argued that David Lewis’s account of compatibilism, so-called local miracle compatibilism (LMC), allows for the possibility that agents in deterministic worlds have the ability to break or cause the breaking of a law of nature. Because Lewis’s LMC allows for this consequence, Beebee claims that LMC is untenable and subsequently that Lewis’s criticism of van Inwagen’s Consequence Argument for incompatibilism is substantially weakened. I review Beebee’s argument against Lewis’s thesis and argue that Beebee has not (...)
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  48.  91
    Eric Margolis & Stephen Laurence (2002). Lewis' Strawman. Philosophical Quarterly 52 (206):55-65.
    In a survey of his views in the philosophy of mind, David Lewis criticizes much recent work in the field by attacking an imaginary opponent, Strawman. His case against Strawman focuses on four central theses which Lewis takes to be widely accepted among contemporary philosophers of mind. These theses concerns (1) the language of thought hypothesis and its relation to folk psychology, (2) narrow content, (3) de se content, and (4) rationality. We respond to Lewis, arguing (among other things) that (...)
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  49.  97
    Joshua Seachris & Linda Zagzebski (2007). Weighing Evils: The C. S. Lewis Approach. International Journal for Philosophy of Religion 62 (2):81 - 88.
    It is often argued that the great quantity of evil in our world makes God’s existence less likely than a lesser quantity would, and this, presumably, because the probability that some evils are gratuitous increases as the overall quantity of evil increases. Often, an additive approach to quantifying evil is employed in such arguments. In this paper, we examine C. S. Lewis’ objection to the additive approach, arguing that although he is correct to reject this approach, there is a sense (...)
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    Dan López de Sa (2014). Lewis Vs Lewis on the Problem of the Many. Synthese 191 (6):1105-1117.
    Consider a cat on a mat. On the one hand, there seems to be just one cat, but on the other there seem to be many things with as good a claim as anything in the vicinity to being a cat. Hence, the problem of the many. In his ‘Many, but Almost One,’ David Lewis offered two solutions. According to the first, only one of the many is indeed a cat, although it is indeterminate exactly which one. According to the (...)
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