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Profile: John Beaudoin (Northern Illinois University)
Profile: John Beaudoin
  1. John Beaudoin (2008). Sober on Intelligent Design Theory and the Intelligent Designer. Faith and Philosophy 25 (4):432-442.
    Intelligent design theorists claim that their theory is neutral as to the identity of the intelligent designer, even with respect to whether it is a natural or a supernatural agent. In a recent issue of Faith and Philosophy, Elliott Sober has argued that in fact the theory is not neutral on this issue, and that it entails theexistence of a supernatural designer. I examine Sober’s argument and identify several hurdles it must overcome.
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  2. John Beaudoin (2007). The Devil's Lying Wonders. Sophia 46 (2):111 - 126.
    That demonic agents can work wonders is a staple of much Judeo-Christian theology. Believers have proposed various means by which the Devil’s work can be distinguished from the miracles wrought by God, primarily so that no one is led astray by the Devil’s ’lying wonders.’ I consider the likelihood of our using the suggested criteria with any success. Given certain claims about the demonic nature and certain facts about the way theists often handle the problem of inscrutable evil, it seems (...)
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  3. John Beaudoin (2007). The World's Continuance: Divine Conservation or Existential Inertia? [REVIEW] International Journal for Philosophy of Religion 61 (2):83 - 98.
    According to the Doctrine of Divine Conservation, the world could not endure through time were God not actively sustaining its existence. An alternative to the conservationist view is one according to which the existence of whatever is the fundamental material of our universe is characterized by inertia, so that its continuance stands in no need of active causal intervention by some other being. In this article I develop in some detail the Doctrine of Existential Inertia and reply to some of (...)
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  4. John Beaudoin (2006). Natural Uniformity and Historiography. Philosophia Christi 8 (1):115 - 123.
    According to some, the historian must for working purposes assume that nature is uniform, i.e., that miracles do not occur. For otherwise, it is suggested, he may place no confidence in the historical reliability of the records and artifacts on which he relies: such confidence can exist only where it is assumed, for example, that ink marks in the form of words do not sometimes appear spontaneously on old bits of paper. In this article I spell out this methodological thesis (...)
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  5. John Beaudoin (2005). Skepticism and the Skeptical Theist. Faith and Philosophy 22 (1):42-56.
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  6. John Beaudoin (2004). Republicanism. Journal of Value Inquiry 38 (2):281-284.
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  7. John Beaudoin (2001). Another Beating for a Resilient Horse. Philo 4 (1):90-96.
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  8. John Beaudoin (2000). Inscrutable Evil and Scepticism. Heythrop Journal 41 (3):297–302.
  9. John Beaudoin (1999). On Some Criticisms of Hume's Principle of Proportioning Cause to Effect. Philo 2 (2):26-40.
    That no qualities ought to be ascribed to a cause beyond what are requisite for bringing about its effect(s) is a methodological principle Hume employs to evacuate arguments from design of much theological significance. In this article I defend Hume’s use of the principle against several objections brought against it by Richard Swinburne.
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  10. John Beaudoin (1998). Evil, the Human Cognitive Condition, and Natural Theology. Religious Studies 34 (4):403-418.
    Recent responses to evidential formulations of the argument from evil have emphasized the possible limitations on human cognitive access to the goods and evils that might be connected with various wordly states of affairs. This emphasis, I argue, is a twin-edged sword, as it imperils a popular form of natural theology. I conclude by arguing that the popularity enjoyed by Reformed Epistemology does not detract from the significance of this result, since Reformed Epistemology is not inimical to natural theology, and (...)
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