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Profile: John Bishop (University of Auckland)
Profile: John Bishop (George Mason University)
Profile: John Bishop (Baylor University)
  1. John Bishop (1990). Natural Agency: An Essay on the Causal Theory of Action. Cambridge University Press.
    From a moral point of view we think of ourselves as capable of responsible actions. From a scientific point of view we think of ourselves as animals whose behavior, however highly evolved, conforms to natural scientific laws. Natural Agency argues that these different perspectives can be reconciled, despite the skepticism of many philosophers who have argued that "free will" is impossible under "scientific determinism." This skepticism is best overcome according to the author, by defending a causal theory of action, that (...)
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  2.  51
    John Bishop (2007). Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief. Oxford University Press, Clarendon Press ;.
    Does our available evidence show that some particular religion is correct?
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  3.  6
    John Douglas Bishop (forthcoming). For-Profit Corporations in a Just Society: A Social Contract Argument Concerning the Rights and Responsibilities of Corporations. Business Ethics Quarterly.
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  4. John M. Preston & John Mark Bishop (eds.) (2002). Views Into the Chinese Room: New Essays on Searle and Artificial Intelligence. Oxford University Press.
    The most famous challenge to computational cognitive science and artificial intelligence is the philosopher John Searle's "Chinese Room" argument.
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  5.  42
    John Bishop (2015). On the Prospects for a Naturalistic Incompatibilist Metaphysics of Agency. Analysis 75 (4):655-661.
  6.  99
    John Bishop & Ken Perszyk (2011). The Normatively Relativised Logical Argument From Evil. International Journal for Philosophy of Religion 70 (2):109-126.
    It is widely agreed that the ‘Logical’ Argument from Evil (LAFE) is bankrupt. We aim to rehabilitate the LAFE, in the form of what we call the Normatively Relativised Logical Argument from Evil (NRLAFE). There are many different versions of a NRLAFE. We aim to show that one version, what we call the ‘right relationship’ NRLAFE, poses a significant threat to personal-omniGod-theism—understood as requiring the belief that there is an omnipotent, omniscient, perfectly good person who has created our world—because it (...)
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  7. John Bishop & Ken Perszyk (forthcoming). Divine Action Beyond the Personal omniGod. Oxford Studies in Philosophy of Religion.
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  8. John D. Bishop (1983). Agent-Causation. Mind 92 (January):61-79.
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  9.  20
    John Douglas Bishop (2000). A Framework for Discussing Normative Theories of Business Ethics. Business Ethics Quarterly 10 (3):563-591.
    This paper carries forward the conceptual clarification of normative theories of business ethics ably begun by Hasnas in the January 1998 issue of BEQ. This paper proposes a normatively neutral framework for discussing and assessing such normative theories. Every normative theory needs to address these seven issues: it needs to specify a moral principle that identifies (1) recommended values and (2) the grounds for accepting those values. It also must specify (3) a decision principle that business people who accept the (...)
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  10.  40
    John Bishop (2014). Causal Pluralism and the Problem of Natural Agency. Res Philosophica 91 (3):527-536.
  11.  42
    John Bishop (2007). How a Modest Fideism May Constrain Theistic Commitments: Exploring an Alternative to Classical Theism. Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  12.  33
    John Douglas Bishop (2000). Is Self-Identity Image Advertising Ethical? Business Ethics Quarterly 10 (2):371-398.
    Discussions of the ethics of advertising have been based on a general distinction between informative and persuasive advertising without looking at specific techniques of persuasion. Self-identity image ads persuade by presenting an image of an idealizedperson-type such as a “beautiful” woman (Chanel) or a sexy teen (Calvin Klein). The product becomes a symbol of the ideal, and targetconsumers are invited to use the product to project the self-image to themselves and others. This paper argues that image ads are notfalse or (...)
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  13.  20
    John Douglas Bishop (2012). The Limits of Corporate Human Rights Obligations and the Rights of For-Profit Corporations. Business Ethics Quarterly 22 (1):119-144.
    The extension of human rights obligations to corporations raises questions about whose rights and which rights corporations are responsible for. This paper gives a partial answer by asking what legal rights corporations would need to have to fulfil various sorts of human rights obligations. We should compare thechances of human rights fulfilment (and violations) that are likely to result from assigning human rights obligations to corporations with the chances of humanrights fulfilment (and violations) that are likely to result from giving (...)
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  14. John D. Bishop (1995). Adam Smith's Invisible Hand Argument. Journal of Business Ethics 14 (3):165 - 180.
    Adam Smith is usually thought to argue that the result of everyone pursuing their own interests will be the maximization of the interests of society. The invisible hand of the free market will transform the individual''s pursuit of gain into the general utility of society. This is the invisible hand argument.Many people, although Smith did not, draw a moral corollary from this argument, and use it to defend the moral acceptability of pursuing one''s own self-interest.
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  15.  17
    John Douglas Bishop (2008). For-Profit Corporations in a Just Society. Business Ethics Quarterly 18 (2):191-212.
    This article develops contractarian business ethics by applying social contract arguments to a specific question: What are the pre-legal (or moral) rights and responsibilities of corporations? The argument uses a hypothetical social contract to show the existence of for-profit corporations in democratic capitalist societies is consistent with Rawls’s fundamental principles of justice. Corporations ought to have recognised their rights to be autonomous, to pursue private purposes, andto engage in economic activities. Corporations have a responsibility to respect the freedom and human (...)
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  16.  40
    John Bishop (2013). The Argument From Evil and the God of 'Frightening' Love. Sophia 52 (1):45-49.
  17.  43
    John Bishop (2009). Towards a Religiously Adequate Alternative to Omnigod Theism. Sophia 48 (4):419-433.
    Theistic religious believers should be concerned that the God they worship is not an idol. Conceptions of God thus need to be judged according to criteria of religious adequacy that are implicit in the ‘God-role’—that is, the way the concept of God properly functions in the conceptual economy and form of life of theistic believers. I argue that the conception of God as ‘omniGod’—an immaterial personal creator with the omni-properties—may reasonably be judged inadequate, at any rate from the perspective of (...)
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  18.  43
    John Mark Bishop (2002). Counterfactuals Cannot Count: A Rejoinder to David Chalmers. Consciousness and Cognition 11 (4):642-52.
    The initial argument presented herein is not significantly original—it is a simple reflection upon a notion of computation originally developed by Putnam and criticised by Chalmers et al. . In what follows, instead of seeking to justify Putnam’s conclusion that every open system implements every Finite State Automaton and hence that psychological states of the brain cannot be functional states of a computer, I will establish the weaker result that, over a finite time window every open system implements the trace (...)
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  19. John D. Bishop (1993). Compatibilism and the Free Will Defense. Australasian Journal of Philosophy 71 (2):104-20.
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  20.  79
    John D. Bishop (2003). Prospects for a Naturalist Libertarianism: O'Connor's Persons and Causes. Philosophy and Phenomenological Research 66 (1):228-243.
  21. John Bishop (1991). Natural Agency. Mind 100 (2):287-290.
     
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  22.  23
    John Bishop (2010). Secular Spirituality and the Logic of Giving Thanks. Sophia 49 (4):523-534.
    Some atheists are attracted to the idea of a secular spirituality that carries no commitment to the existence of God or anything similar. Is this a coherent possibility? This paper seeks to define what we mean by a ‘spirituality’ by examining Robert C. Solomon’s defence of spirituality for the religious skeptic, and pursues the question of its coherence by reflecting on what is implied by taking thankfulness to be a proper response to our existence.
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  23.  70
    John Bishop (2013). Evidence and Religious Belief, by Kelly James Clark and Raymond J. VanArragon (Eds). Mind 122 (486):fzt054.
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  24.  53
    John Bishop & Imran Aijaz (2004). 'How to Answer the "de Jure" Question About Christian Belief. International Journal for Philosophy of Religion 56 (2/3):109 - 129.
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  25.  40
    John Bishop (2002). Faith as Doxastic Venture. Religious Studies 38 (4):471-487.
    A ‘doxastic venture’ model of faith – according to which having faith involves believing beyond what is rationally justifiable – can be defended only on condition that such venturesome believing is both possible and ethically acceptable. I show how a development of the position argued by William James in ‘The will to believe’ can succeed in meeting these conditions. A Jamesian defence of doxastic venture is, however, open to the objection that decision theory teaches us that there can be no (...)
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  26. John D. Bishop (1986). Is Agent-Causality a Conceptal Primitive? Synthese 67 (May):225-47.
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  27.  75
    John Bishop (1981). Peacocke on Intentional Action. Analysis 41 (2):92 - 98.
  28.  66
    John D. Bishop (1980). More Thought on Thought and Talk. Mind 89 (January):1-16.
  29.  87
    John D. Bishop (1991). The Moral Responsibility of Corporate Executives for Disasters. Journal of Business Ethics 10 (5):377 - 383.
    This paper examines whether or not senior corporate executives are morally responsible for disasters which result from corporate activities. The discussion is limited to the case in which the information needed to prevent the disaster is present within the corporation, but fails to reach senior executives. The failure of information to reach executives is usually a result of negative information blockage, a phenomenon caused by the differing roles of constraints and goals within corporations. Executives should be held professionally responsible not (...)
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  30.  12
    John D. Bishop (1996). Moral Motivation and the Development of Francis Hutcheson's Philosophy. Journal of the History of Ideas 57 (2):277-295.
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  31.  27
    John Bishop (2010). Faith. Stanford Encyclopedia of Philosophy.
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  32.  33
    John Bishop (1998). Can There Be Alternative Concepts of God? Noûs 32 (2):174-188.
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  33.  66
    John Bishop (2011). Thompson , Michael . Life and Action: Elementary Structures of Practice and Practical Thought . Cambridge, MA: Harvard University Press, 2008. Pp. 240. $44.00 (Cloth). [REVIEW] Ethics 122 (1):212-220.
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  34.  96
    John Mark Bishop (2009). Why Computers Can't Feel Pain. Minds and Machines 19 (4):507-516.
    The most cursory examination of the history of artificial intelligence highlights numerous egregious claims of its researchers, especially in relation to a populist form of ‘strong’ computationalism which holds that any suitably programmed computer instantiates genuine conscious mental states purely in virtue of carrying out a specific series of computations. The argument presented herein is a simple development of that originally presented in Putnam’s (Representation & Reality, Bradford Books, Cambridge in 1988 ) monograph, “Representation & Reality”, which if correct, has (...)
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  35.  64
    John Bishop (1985). Causal Deviancy and Multiple Intentions: A Reply to James Montmarquet. Analysis 45 (3):163 - 168.
  36. John Bishop (2008). Natural Agency: An Essay on the Causal Theory of Action. Cambridge University Press.
    From a moral point of view we think of ourselves as capable of responsible actions. From a scientific point of view we think of ourselves as animals whose behaviour, however highly evolved, conforms to natural scientific laws. Natural Agency argues that these different perspectives can be reconciled, despite the scepticism of many philosophers who have argued that 'free will' is impossible under 'scientific determinism'. This scepticism is best overcome, according to the author, by defending a causal theory of action, that (...)
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  37.  94
    John Bishop (2001). Book Review. Arguing for Atheism. An Introduction to the Philosophy of Religion Robin le Poidevin. [REVIEW] Mind 110 (438):497-501.
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  38.  20
    John Bishop (1995). Deciding to Believe: The Ethics and Rationality of Religious Belief. Sophia 34 (1):9-31.
    A Jamesian defence of a moderate fideism which holds that acceptance of (religious) belief beyond, though not contrary to, the evidence is morally permissible--though only under quite tight conditions, which, I argue, include the requirement that the "passional basis" for such acceptance must itself be morally admirable. The claim that "suprarational" faith is virtuous thus remains open, even though vindicated against the objection that believing beyond the evidence is always vicious. I also explore the extent to which the proposal that (...)
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  39.  77
    John D. Bishop (1980). The Analogy Theory of Thinking. Australasian Journal of Philosophy 58 (September):222-238.
  40.  23
    John Bishop (2006). The Philosophy of Religion: A Programmatic Overview. Philosophy Compass 1 (5):506–534.
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  41. John Bishop, Things and Places: How the Mind Connects with the World, by Zenon Pylyshyn. Cambridge, MA: The MIT Press, 2007. Pp. Xiv + 255. H/B £25.95, $34.00. [REVIEW]
    A new book by Zenon Pylyshyn is always a cause for celebration among philosophers of psychology. While many hard-nosed experimental cognitive scientists are attentive to philosophers’ concerns, Pylyshyn stands alone in the extraordinary efforts he takes to understand, address, and struggle with the philosophical puzzles that the mind, and perception in particular, raises. Pylyshyn’s most recent work, Things and Places: How the Mind Connects with the World, does not disappoint. It is philosophically rich. Indeed, the approach to object perception that (...)
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  42.  56
    John Bishop (2009). Paul K. Moser the Elusive God: Reorienting Religious Epistemology. (Cambridge: Cambridge University Press, 2008). Pp. XI+292. £45.00 (Hbk). Isbn 978 0 521 88903. [REVIEW] Religious Studies 45 (4):504-509.
  43.  14
    John Bishop (2005). On the Possibility of Doxastic Venture: A Reply to Buckareff. Religious Studies 41 (4):447-451.
    In response to Buckareff, I agree that it is indeed impossible intentionally and directly to acquire a belief one judges not to be supported by one's evidence. But Jamesian doxastic venture does not involve any such direct self-inducing of belief: it is rather a matter of an agent's taking to be true in practical reasoning what she already, through some ‘passional’, non-epistemic, cause, holds true beyond the support of her evidence. To deny that beliefs may sometimes have passional causes is, (...)
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  44.  25
    John Bishop (2012). Exercising Control in Practical Reasoning: Problems for Naturalism About Agency. Philosophical Issues 22 (1):53-72.
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  45.  33
    John Douglas Bishop (1997). Locke's Theory of Original Appropriation and the Right of Settlement in Iroquois Territory. Canadian Journal of Philosophy 27 (3):311 - 337.
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  46.  6
    John Bishop (1988). Vico and Joyce and Joyce Scholarship. New Vico Studies 6:133-142.
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  47.  18
    John Bishop (1993). Evil and the Concept of God. Philosophical Papers 22 (1):1-15.
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  48. John Bishop (2005). On the Possibility of Doxastic Venture: A Reply to Buckareff. Religious Studies 41 (4):447.
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  49.  26
    John Bishop (1988). Is a Unified Science of the Mind-Brain Possible? Biology and Philosophy 3 (3):375-391.
  50.  38
    John Bishop (1997). On J.J.C. Smart and J.J. Haldane's Atheism and Theism. Sophia 36 (1):38-52.
    Oxford , Cambridge, MA : Blackwell, 1996.
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