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Profile: Kevin Timpe (Calvin College)
  1. Kevin Timpe (2012). Free Will: Sourcehood and its Alternatives. Continuum International Pub. Group.
  2. Timothy Perrine & Kevin Timpe (2014). Envy and Its Discontents. In Kevin Timpe & Craig Boyd (eds.), Virtues and Their Vices. Oxford University Press 225-244.
    Envy is, roughly, the disposition to desire that another lose a perceived good so that one can, by comparison, feel better about one’s self. The divisiveness of envy follows not just from one’s willing against the good of the other, but also from the other vices that spring from it. It is for this second reason that envy is a capital vice. This chapter begins by arguing for a definition of envy similar to that given by Aquinas and then considers (...)
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  3. Timothy Pawl & Kevin Timpe (2013). Heavenly Freedom: A Response to Cowan. Faith and Philosophy 30 (2):188-197.
    In a recent issue of Faith and Philosophy, Steven Cowan calls into question our success in responding to what we called the “Problem of Heavenly Free- dom” in our earlier “Incompatibilism, Sin, and Free Will in Heaven.” In this reply, we defend our view against Cowan’s criticisms.
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  4.  21
    Kevin Timpe (2013). Free Will in Philosophical Theology. Bloomsbury.
    Natural theology's name can be misleading, for it sounds like what is being done is a kind of theology, not philosophy. But natural theology is better understood to be primarily philosophical rather than theological for it is, most generally, the ...
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  5. Kevin Timpe & Timothy Pawl (2009). Incompatibilism, Sin, and Free Will in Heaven. Faith and Philosophy 26 (4):398-419.
    The traditional view of heaven holds that the redeemed in heaven both have free will and are no longer capable of sinning. A number of philosophers have argued that the traditional view is problematic. How can someone be free and yet incapable of sinning? If the redeemed are kept from sinning, their wills must be reined in. And if their wills are reined in, it doesn’t seem right to say that they are free. Following James Sennett, we call this objection (...)
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  6.  57
    Kevin Timpe (2006). A Critique of Frankfurt-Libertarianism. Philosophia 34 (2):189-202.
    Most libertarians think that some version of the Principle of Alternative Possibilities (PAP) is true. A number of libertarians, which I call ‘Frankfurt-libertarians,’ think that they need not embrace any version of PAP. In this paper, I examine the writings of one such Frankfurt-libertarian, Eleonore Stump, for her evaluation of the impact of Frankfurt-style counterexamples (FSCs) to PAP. I show how, contrary to her own claims, Stump does need a PAP-like principle for her account of free action. I briefly argue (...)
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  7. Kevin Timpe & Eleonore Stump (eds.) (2009). Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.
    This volume focuses on contemporary issues in the philosophy of religion through an engagement with Eleonore Stump’s seminal work in the field. Topics covered include: the metaphysics of the divine nature (e.g., divine simplicity and eternity); the nature of love and God’s relation to human happiness; and the issue of human agency (e.g., the nature of the human soul and hell).
     
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  8.  24
    Kevin Timpe & Craig Boyd (eds.) (2014). Virtues and Their Vices. Oxford University Press.
    A comprehensive philosophical treatment of the virtues and their competing vices. The first four sections focus on historical classes of virtue: the cardinal virtues, the capital vices and the corrective virtues, intellectual virtues, and the theological virtues. A final section discusses the role of virtue theory in a number of disciplines.
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  9.  48
    Kevin Timpe (2011). Tracing and the Epistemic Condition on Moral Responsibility. Modern Schoolman 88 (1/2):5-28.
    In “The Trouble with Tracing,” Manuel Vargas argues that tracing-based approaches to moral responsibility are considerably more problematic than previously acknowledged. Vargas argues that many initially plausible tracing-based cases of moral responsibility turn out to be ones in which the epistemic condition for moral responsibility is not satisfied, thus suggesting that contrary to initial appearances the agent isn’t morally responsible for the action in question. In the present paper, I outline two different strategies for responding to Vargas’s trouble with tracing. (...)
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  10.  74
    Kevin Timpe (2007). Source Incompatibilism and its Alternatives. American Philosophical Quarterly 44 (2):284-299.
    In current debates about moral responsibility, it is common to differentiate two fundamentally different incompatibilist positions: Leeway Incompatibilism and Source Incompatibilism. The present paper argues that this is a bad dichotomy. Those forms of Leeway Incompatibilism that have no appeal to ‘origination’ or ‘ultimacy’ are problematic, which suggests that incompatibilists should prefer Source Incompatibilism. Two sub-classifications of Source Incompatibilism are then differentiated: Narrow Source Incompatibilism holds that alternative possibilities are outside the scope of what is required for moral responsibility, and (...)
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  11.  5
    Kevin Timpe (2015). The Construction of Logical Space and the Structure of Facts. Philosophical Studies 172 (10):2609-2616.
    In The Construction of Logical Space, Agustín Rayo defends trivialism, according to which number-involving truths are trivially equivalent to other, non-number-involving truths; picturesquely, ‘I have five fingers on my hand’ and ‘the number of fingers on my hand is five’ express the same fact, but carved up in different ways. A single fact thus has multiple structures. I distinguish two ways this might go: on the deflationary picture, facts get their structures from our linguistic practices, while on an inflationary picture, (...)
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  12. Kevin Timpe (2005). Widerker, David and Michael McKenna, Eds., Moral Responsibility and Alternative Possibilities: Essays on the Importance of Alternative Possibilities. Australasian Journal of Philosophy 83 (1):138.
     
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  13.  4
    Kevin Timpe (2015). Quotational Higher-Order Thought Theory. Philosophical Studies 172 (10):2705-2733.
    Due to their reliance on constitutive higher-order representing to generate the qualities of which the subject is consciously aware, I argue that the major existing higher-order representational theories of consciousness insulate us from our first-order sensory states. In fact on these views we are never properly conscious of our sensory states at all. In their place I offer a new higher-order theory of consciousness, with a view to making us suitably intimate with our sensory states in experience. This theory relies (...)
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  14.  50
    Timothy Pawl & Kevin Timpe (2009). Incompatibilism, Sin, and Free Will in Heaven. Faith and Philosophy 26 (4):398-419.
    The traditional view of heaven holds that the redeemed in heaven both have free will and are no longer capable of sinning. A number of philosophers have argued that the traditional view is problematic. How can someone be free and yet incapable of sinning? If the redeemed are kept from sinning, their wills must be reined in. And if their wills are reined in, it doesn’t seem right to say that they are free. Following James Sennett, we call this objection (...)
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  15.  3
    Kevin Timpe (2015). Free Will Eliminativism: Reference, Error, and Phenomenology. Philosophical Studies 172 (10):2823-2833.
    Shaun Nichols has recently argued that while the folk notion of free will is associated with error, a question still remains whether the concept of free will should be eliminated or preserved. He maintains that like other eliminativist arguments in philosophy, arguments that free will is an illusion seem to depend on substantive assumptions about reference. According to free will eliminativists, people have deeply mistaken beliefs about free will and this entails that free will does not exist. However, an alternative (...)
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  16.  8
    Kevin Timpe (2015). An Argument for Limbo. Journal of Ethics 19 (3-4):277-292.
    In this paper I argue from a number of positions that are, while not uncontested, at least common among analytic philosophers of religion for the possibility, and indeed the plausibility, of a doctrine of limbo. The account of limbo that I advocate is substantially different than the element of Catholic speculative theology that goes by the same name. According to that doctrine, the limbus infantium is a place or state of perfect natural happiness for those who, prior to the age (...)
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  17.  61
    Kevin Timpe (2012). An Analogical Approach to Divine Freedom. Proceedings of the Irish Philosophical Society:88-99.
    Assuming an analogical account of religious predication, this paper utilizes recent work in the metaphysics of free will to build towards an account of divine freedom. I argue that what actions an agent is capable of freely performing depends on his or her moral character.
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  18. Kevin Timpe (ed.) (2009). Arguing About Religion. Routledge.
    Methodological issues in philosophy of religion -- God's existence and nature -- Evil and divine hiddenness -- Providence and interaction -- The afterlife -- Religion and contemporary life.
     
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  19. Kevin Timpe (2003). Trumping Frankfurt: Why the Kane-Widerker Objection is Irrelevant. Philosophia Christi 5 (2):485-99.
     
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  20.  46
    Kevin Timpe (2007). Truth-Making and Divine Eternity. Religious Studies 43 (3):299 - 315.
    According to a widespread tradition in philosophical theology, God is necessarily simple and eternal. One objection to this view of God's nature is that it would rule out God having foreknowledge of non-determined, free human actions insofar as simplicity and eternity are incompatible with God's knowledge being causally dependent on those actions. According to this view, either (a) God must causally determine the free actions of human agents, thus leading to a theological version of compatibilism, or (b) God cannot know, (...)
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  21. Kevin Timpe & Neal A. Tognazzini (forthcoming). Pride in Christian Philosophy and Theology. In J. Adam Carter Emma C. Gordon (ed.), The Moral Psychology of Pride. Rowman & Littlefield
    Our focus in this chapter will be the role the pride has played, both historically and contemporarily, in Christian theology and philosophical theology. We begin by delineating a number of different types of pride, since some types are positive (e.g., when a parent tells a daughter “I’m proud of you for being brave”), and others are negative (e.g., “Pride goes before a fall”) or even vicious. We then explore the role that the negative emotion and vice play in the history (...)
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  22.  64
    Kevin Timpe (forthcoming). Free WIll. In Neil Manson & Bob Barnard (eds.), The Continuum Companion to Metaphysics. Continuum
    It is sometimes said that Augustine discovered the faculty of the will, and as a result inaugurated philosophy’s fascination with issues related to free will. While philosophers prior to Augustine clearly discussed related issues of, for example, voluntariness and agency, one finds in Augustine a focus on a faculty distinct from reason which is necessary for praise and blame that one would be hard-pressed to find in earlier thinkers. Augustine addressed the importance of free will in many of his works; (...)
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  23.  44
    Kevin Timpe (2005). Prayers for the Past. Religious Studies 41 (3):305 - 322.
    All three of the world's major monotheistic religions traditionally affirm that petitionary prayers can be causally efficacious in bringing about certain states of affairs. Most of these prayers are offered before the state of affairs that they are aimed at helping bring about. In the present paper, I explore the possibility of whether petitionary prayers for the past can also be causally efficacious. Assuming an incompatibilist account of free will, I examine four views in philosophical theology (simple foreknowledge, eternalism, Molinism, (...)
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  24.  2
    Kevin Timpe (2015). A Third Version of Constructivism: Rethinking Spinoza’s Metaethics. Philosophical Studies 172 (10):2565-2574.
    In this essay, I claim that certain passages in Book IV of Benedict de Spinoza’s Ethics suggest a novel version of what is known as metaethical constructivism. The constructivist interpretation emerges in the course of attempting to resolve a tension between Spinoza’s apparent ethical egoism and some remarks he makes about the efficacy of collaborating with the right partners when attempting to promote our individual self-interest. Though Spinoza maintains that individuals necessarily aim to promote their self-interest, I argue that Spinoza (...)
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  25.  2
    Kevin Timpe (2015). Building a Better Theory of Responsibility. Philosophical Studies 172 (10):2635-2649.
    In Building Better Beings, Vargas develops and defends a naturalistic account of responsibility, whereby responsible agents must possess a feasibly situated capacity to detect and respond to moral considerations. As a preliminary step, he also offers a substantive account of how we might justify our practices of holding responsible—viz., by appeal to their efficacy in fostering a ‘valuable form of agency’ across the community at large, a form of agency that precisely encompasses sensitivity to moral considerations. But how do these (...)
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  26.  2
    Kevin Timpe (2015). Desert, Responsibility, and Justification: A Reply to Doris, McGeer, and Robinson. Philosophical Studies 172 (10):2659-2678.
    Building Better Beings: A Theory of Moral Responsibility argues that the normative basis of moral responsibility is anchored in the effects of responsibility practices. Further, the capacities required for moral responsibility are socially scaffolded. This article considers criticisms of this account that have been recently raised by John Doris, Victoria McGeer, and Michael Robinson. Robinson argues against Building Better Beings’s rejection of libertarianism about free will, and the account of desert at stake in the theory. considers methodological questions that arise (...)
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  27.  2
    Kevin Timpe (2015). Doing Without Desert. Philosophical Studies 172 (10):2625-2634.
    This paper is a critical discussion of Manuel Vargas’ Building Better Beings, focusing on the treatment of desert therein. By means of an analogy between morality and sport, I examine some seemingly peculiar implications of Vargas’ teleological and revisionary account of desert. I also consider some general questions of philosophical methodology provoked by revisionary approaches.
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  28.  2
    Kevin Timpe (2015). Locke and the Laws of Nature. Philosophical Studies 172 (10):2551-2564.
    Many commentators have argued that Locke understood laws of nature as causally efficacious. On this view the laws are causally responsible for the production of natural phenomena. This paper argues that this interpretation faces serious difficulties. First, I argue that it will be very difficult to specify the ontological status of these laws. Proponents of the view suggest that these laws are divine volitions. But I argue that this will be difficult or impossible to square with Locke’s nominalism. Second, I (...)
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  29.  2
    Kevin Timpe (2015). Précis of Building Better Beings: A Theory of Moral Responsibility. Philosophical Studies 172 (10):2621-2623.
    The idea of moral responsibility is central to a wide range of our moral, social, and legal practices, and it underpins our basic notion of culpability. Yet the idea of moral responsibility is increasingly viewed with skepticism by researchers and scholars in psychology, neuroscience, philosophy, and the law. Building Better Beings: A Theory of Moral Responsibility responds to these challenges, offering a new account of the justification of our practices and judgments of moral responsibility. Three distinctive ideas shape the account. (...)
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  30.  2
    Kevin Timpe (2015). Parental Partiality and the Intergenerational Transmission of Advantage. Philosophical Studies 172 (10):2735-2756.
    Parents typically favour their own children over others’. For example, most parents invest more time and money in their own children than in other children. This parental partiality is usually regarded as morally permissible, or even obligatory, but it can have undesirable distributive effects. For example, it may create unfair or otherwise undesirable advantages for the favoured child. A number of authors have found it necessary to justify parental partiality in the face of these distributive concerns, and they have typically (...)
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  31.  2
    Kevin Timpe (2015). Revisionism, Libertarianism, and Naturalistic Plausibility. Philosophical Studies 172 (10):2651-2658.
    In his book, Building Better Beings, Manuel Vargas argues that we should reject libertarianism, on the grounds that it is naturalistically implausible, and embrace revisionism rather than eliminativism, on the grounds that the former is a shorter departure from ordinary thinking about moral responsibility. I argue that Vargas fails to adequately appreciate the extent to which ordinary judgments about moral responsibility involve ascriptions of basic desert as well as the centrality of basic desert in the ordinary conception of moral responsibility. (...)
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  32.  2
    Kevin Timpe (2015). Replies to Greco and Turner. Philosophical Studies 172 (10):2617-2620.
    Dan Greco and Jason Turner wrote two fantastic critiques of my book, The Construction of Logical Space. Greco’s critique suggests that the book can be given a Kuhnian interpretation, with a Carnapian twist. Here I embrace that interpretation. Turner criticizes one of the views I develop in the book. Here I identify an avenue of resistance.
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  33.  2
    Kevin Timpe (2015). Self-Determination, Self-Transformation, and the Case of Jean Valjean: A Problem for Velleman. Philosophical Studies 172 (10):2591-2598.
    According to reductionists about agency, an agent’s bringing something about is reducible to states and events involving the agent bringing something about. Many have worried that reductionism cannot accommodate robust forms of agency, such as self-determination. One common reductionist answer to this worry contends that self-determining agents are identified with certain states and events, and so these states and events causing a decision counts as the agent’s self-determining the decision. In this paper I discuss J. David Velleman’s identification reductionist theory, (...)
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  34.  2
    Kevin Timpe (2015). What ‘the Number of Planets is Eight’ Means. Philosophical Studies 172 (10):2757-2775.
    ‘The following sentence is true only if numbers exist: The number of planets is eight. It is true; hence, numbers exist.’ So runs a familiar argument for realism about mathematical objects. But this argument relies on a controversial semantic thesis: that ‘The number of planets’ and ‘eight’ are singular terms standing for the number eight, and the copula expresses identity. This is the ‘Fregean analysis’.
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  35.  49
    Kevin Timpe (2000). Toward a Process Philosophy of Petitionary Prayer. Philosophy and Theology 12 (2):397-418.
    Prayer is one of the central tenets of the major theistic religions, and philosophers of religion have struggled to give a philosophically acceptable account of it. Process philosophies of prayer, in particular, have been criticized for being religiously unfulfilling. In this paper, I critically evaluate previous attempts by Ford, Mason, Cooper and Suchocki to articulate a process philosophy of petitionary prayer. All of these attempts are unsuccessful because they either fail to preserve the importance and uniqueness of prayer or because (...)
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  36.  35
    Kevin Timpe (2006). The Dialectic Role of the Flickers of Freedom. Philosophical Studies 131 (2):337 - 368.
    One well-known incompatibilist response to Frankfurt-style counterexamples is the ‘flicker-of-freedom strategy’. The flicker strategy claims that even in a Frankfurt-style counterexample, there are still morally relevant alternative possibilities. In the present paper, I differentiate between two distinct understandings of the flicker strategy, as the failure to differentiate these two versions has led some philosophers to argue at cross-purposes. I also explore the respective dialectic roles that the two versions of the flicker strategy play in the debate between compatibilists and incompatibilists. (...)
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  37.  76
    Kevin Timpe (2009). Causal History Matters, but Not for Individuation. Canadian Journal of Philosophy 39 (1):77-91.
    In ‘Alternate Possibilities and Moral Responsibility,’ Harry Frankfurt introduces a scenario aimed at showing that the having of alternative possibilities is not required for moral responsibility. According to the Principle of Alternative Possibilities (PAP), an agent is morally responsible for her action only if she could have done otherwise; Frankfurt thinks his scenario shows that PAP is, in fact, false. Frankfurt thinks that the denial of PAP gives credence to compatibilism, the thesis that an agent could both be causally determined (...)
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  38.  7
    Kevin Timpe (2014). Vargas, Manuel.Building Better Beings: A Theory of Moral Responsibility.Oxford: Oxford University Press, 2013. Pp. 345. $55.00. [REVIEW] Ethics 124 (4):926-931.
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  39.  12
    Kevin Timpe (2002). Thy Nature and Thy Name is Love. Process Studies 31 (1):193-195.
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  40.  6
    Kevin Timpe (2005). Prayers for the Past. Religious Studies 41 (3):305-322.
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  41.  64
    Kevin Timpe, Free Will. Internet Encyclopedia of Philosophy.
    Most of us are certain that we have free will, though what exactly this amounts to is much less certain. According to David Hume , the question of the nature of free will is “the most contentious question of metaphysics.” If this is correct, then figuring out what free will is will be no small task indeed. Minimally, to say that an agent has free will is to say that the agent has the capacity to choose his or her course (...)
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  42.  11
    Kevin Timpe (2007). Grace and Controlling What We Do Not Cause. Faith and Philosophy 24 (3):284-299.
    Eleonore Stump has recently articulated an account of grace which is neither deterministic nor Pelagian. Drawing on resources from Aquinas’s moral psychology, Stump’s account of grace affords the quiescence of the will a significant role in an individual’s coming to saving faith. In the present paper, I firstoutline Stump’s account and then raise a worry for that account. I conclude by suggesting a metaphysic that provides a way of resolving this worry. The resulting view allows one to maintain both (i) (...)
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  43.  38
    Kevin Timpe (2007). Grace and Controlling What We Do Not Cause. Faith and Philosophy 24 (3):284-299.
    Eleonore Stump has recently articulated an account of grace which is neither deterministic nor Pelagian. Drawing on resources from Aquinas’s moral psychology, Stump’s account of grace affords the quiescence of the will a significant role in an individual’s coming to saving faith. In the present paper, I firstoutline Stump’s account and then raise a worry for that account. I conclude by suggesting a metaphysic that provides a way of resolving this worry. The resulting view allows one to maintain both (i) (...)
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  44.  20
    Kevin Timpe (2004). Why Christians Might Be Libertarians. Philosophia Christi 6 (2):279-288.
  45.  20
    Kevin Timpe (2014). Rethinking Responsibility, by K. E. Boxer. [REVIEW] Australasian Journal of Philosophy 92 (1):205-206.
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  46.  51
    Kevin Timpe, Moral Character. Internet Encyclopedia of Philosophy.
    At the heart of one major approach to ethics—an approach counting among its proponents Plato, Aristotle, Augustine and Aquinas—is the conviction that ethics is fundamentally related to what kind of persons we are. Many of Plato’s dialogues, for example, focus on what kind of persons we ought to be and begin with examinations of particular virtues: What is the nature of justice? Republic) What is the nature of piety? Euthyphro) What is the nature of temperance? Charmides) What is the nature (...)
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  47.  19
    Kevin Timpe (2013). Meghan Griffith , Free Will: The Basics . Reviewed By. Philosophy in Review 33 (5):378-380.
  48.  13
    Kevin Timpe (2013). Introduction to Neo-Classical Theism. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer 197--206.
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  49.  14
    Kevin Timpe (2009). Demotivating Semi-Compatibilism. Ideas Y Valores 58 (141):109-124.
    In this paper, I explore some of the motivations behind John Martin Fischer's semi-compatibilism. Particularly, I look at three reasons Fischer gives for preferring semi-compatibilism to libertarianism. I argue that the first two of these motivations are in tension with each other: the more one is m.
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  50.  5
    Kevin Timpe (2010). Review of Oliver Crisp and Michael Rea, Eds., Analytic Theology: New Essays in the Philosophy of Theology. [REVIEW] Religious Studies 46 (2):274-280.
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