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Profile: Eric Reitan (Oklahoma State University)
  1. Eric H. Reitan (2001). Universalism and Autonomy: Towards a Comparative Defense of Universalism. Faith and Philosophy 18 (2):222-240.
    In arecent article, Michael Murray critiques several versions of universalism-that is, the doctrine that in the end all persons are saved. Of particular interest to Murray is Thomas Talbott’s version of universalism (called SU1 by Murray), which puts forward a strategy for ensuring universal salvation that purports to preserve the autonomy of the creatures saved. Murray argues that, on the contrary, the approach put forward in SU1 is not autonomy-preserving at all. I argue that this approach preserves the autonomy of (...)
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  2. Eric H. Reitan (1999). Homosexuality, Misogyny, and God's Plan. Faith and Philosophy 16 (2):213-232.
    In response to powerful criticisms of older arguments, contemporary defenders of the Church’s traditional stance on homosexuality have fashioned a new kind of argument based upon the special relationship God created between the sexes. In this paper we examine two recent incarnations of this kind of argument and show that both fail to demonstrate the inherent immorality of homosexual relationships, and at most demonstrate that homosexual relationships are inferior to heterosexual relationships in certain respects. At the end of the paper (...)
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  3. Eric H. Reitan (1996). Deep Ecology and the Irrelevance of Morality. Environmental Ethics 18 (4):411-424.
    Both Arne Naess and Warwick Fox have argued that deep ecology, in terms of “Selfrealization,” is essentially nonmoral. I argue that the attainment of the ecological Self does not render morality in the richest sense “superfluous,” as Fox suggests. To the contrary, the achievement of the ecological Self is a precondition for being a truly moral person, both from the perspective of a robust Kantian moral frameworkand from the perspective of Aristotelian virtue ethics. The opposition between selfregard and morality is (...)
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