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Profile: Kevin Timpe (Northwest Nazarene University)
  1. 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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  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.
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  3. Kevin Timpe (2014). Rethinking Responsibility, by K. E. Boxer. [REVIEW] Australasian Journal of Philosophy 92 (1):205-206.
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  4. 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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  5. 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 Freedom” 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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  6. 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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  7. Kevin Timpe (2013). Introduction to Neo-Classical Theism. In. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 197--206.
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  8. Kevin Timpe (2013). Meghan Griffith , Free Will: The Basics . Reviewed By. Philosophy in Review 33 (5):378-380.
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  9. Kevin Timpe (2013). Rethinking Responsibility, by Boxer K. E. Australasian Journal of Philosophy 92 (1):1-1.
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  10. Kevin Timpe (2013). Rethinking Responsibility, by Boxer KE, Oxford: Oxford University Press, 2013, Pp. Ix+ 176,£ 30.00 (Hardback). Australasian Journal of Philosophy:1-1.
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  11. 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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  12. Kevin Timpe (2012). 9 Free Will. In Robert Barnard Neil Manson (ed.), Continuum Companion to Metaphysics. 223.
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  13. Kevin Timpe (2012). Free Will: Sourcehood and its Alternatives. Continuum International Pub. Group.
  14. Kevin Timpe (2011). Tracing and the Epistemic Condition on Moral Responsibility. Modern Schoolman 88 (1/2):5-28.
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  15. Kevin Timpe (2010). Oliver D. Crisp and Michael C. Rea (Eds) Analytic Theology: New Essays in the Philosophy of Theology . (Oxford: Oxford University Press, 2009). Pp. 336. £50.00, $99.00 (Hbk). Isbn 978 0 19 920356 7, 0199203563. [REVIEW] Religious Studies 46 (2):274-280.
  16. 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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  17. 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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  18. 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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  19. 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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  20. Kevin Timpe (2009). Four Views on Free Will. Social Theory and Practice 35 (2):319-326.
  21. Kevin Timpe (2009). Review of Michael Zimmerman, Living with Uncertainty: The Moral Significance of Ignorance. [REVIEW] Notre Dame Philosophical Reviews 2009 (9).
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  22. 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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  23. 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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  24. Kevin Timpe (2008). Philosophical Theology and Christian Doctrine. Faith and Philosophy 25 (3):329-331.
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  25. 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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  26. 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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  27. 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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  28. 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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  29. 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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  30. 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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  31. 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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  32. 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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  33. 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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  34. Kevin Timpe (2004). Why Christians Might Be Libertarians. Philosophia Christi 6 (2).
  35. Kevin Timpe (2003). Trumping Frankfurt: Why the Kane-Widerker Objection is Irrelevant. Philosophia Christi 5 (2):485-99.
     
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  36. Kevin Timpe (2002). Thy Nature and Thy Name is Love. Process Studies 31 (1):193-195.
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  37. Kevin Timpe (2000). Comments on Neil Levy's “Why Frankfurt-Style Cases Don't Help (Much)”. Journal of Philosophy 30 (1):1.
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  38. 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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