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Profile: Nick Trakakis (Australian Catholic University)
  1. Graham Oppy, Nick Trakakis, Steve Gardner, Fiona Leigh & Lynda Burns (eds.) (forthcoming). Companion to Philosophy in Australasia. Monash e-Press.
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  2. Nick Trakakis (forthcoming). Evidential Problem of Evil, The. Internet Encyclopedia of Philosophy.
    The Evidential Problem of Evil The evidential problem of evil is the problem of determining whether and, if so, to what extent the existence of evil (or certain instances, kinds, quantities, or distributions of evil) constitutes evidence against the existence of God, that is to say, a being perfect in power, knowledge and goodness. Evidential […].
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  3. Graham Robert Oppy, Nick Trakakis, Lynda Burns, Steven Gardner & Fiona Leigh (eds.) (2014). A Companion to Philosophy in Australia & New Zealand. Monash University Publishing.
  4. Graham Oppy & N. N. Trakakis (2014). Medieval Philosophy of Religion: The History of Western Philosophy of Religion, Volume 2. Routledge.
    The Medieval period was one of the richest eras for the philosophical study of religion. Covering the period from the 6th to the 16th century, reaching into the Renaissance, "The History of Western Philosophy of Religion 2" shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a (...)
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  5. Graham Oppy & N. N. Trakakis (2014). Nineteenth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 4. Routledge.
    The nineteenth century was a turbulent period in the history of the philosophical scrutiny of religion. Major scholars - such as Hegel, Fichte, Schelling, Newman, Caird and Royce - sought to construct systematic responses to the Enlightenment critiques of religion carried out by Spinoza and Hume. At the same time, new critiques of religion were launched by philosophers such as Schopenhauer and Nietzsche and by scholars engaged in textual criticism, such as Schleiermacher and Dilthey. Over the course of the century, (...)
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  6. Graham Oppy & N. N. Trakakis (2014). Twentieth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 5. Routledge.
    The twentieth century saw religion challenged by the rise of science and secularism, a confrontation which resulted in an astonishingly diverse range of philosophical views about religion and religious belief. Many of the major philosophers of the twentieth century - James, Bergson, Russell, Wittgenstein, Ayer, Heidegger, and Derrida - significantly engaged with religious thought. Idiosyncratic thinkers, such as Whitehead, Levinas and Weil, further contributed to the extraordinary diversity of philosophical investigation of religion across the century. In their turn, leading theologians (...)
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  7. Graham Oppy & Nick Trakakis (eds.) (2014). History of Philosophy in Australia and New Zealand. Springer.
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  8. N. N. Trakakis (2014). A Genealogy of Marion's Philosophy of Religion: Apparent Darkness. By Tamsin Jones. Pp. Viii, 235, Bloomington, Indiana University Press, 2011, $70.00. [REVIEW] Heythrop Journal 55 (4):752-753.
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  9. N. N. Trakakis (2014). Timothy D. Knepper: The Ends of Philosophy of Religion: Terminus and Telos. International Journal for Philosophy of Religion 75 (3):255-258.
    Timothy Knepper’s book is divided into two parts, the first and more critical of which seeks to uncover the limits and weaknesses of analytic and continental philosophy of religion, while the second and more constructive section seeks to develop an alternative and more fruitful way of practising philosophy of religion, “one that is historically grounded and religiously diverse” (p. xiii). Much of the impetus behind the book derives from feelings of dismay and dissatisfaction, familiar especially to religious studies scholars, over (...)
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  10. N. N. Trakakis (2014). The Philosophy of Michel Henry (1922–2002): A French Christian Phenomenology of Life. By Michelle Rebidoux. Pp. V, 280, Lewiston, NY, The Edwin Mellen Press, 2012, US$139.95. [REVIEW] Heythrop Journal 55 (4):747-749.
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  11. N. N. Trakakis (2013). Antitheodicy. In Justin McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley-Blackwell. 363--376.
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  12. N. N. Trakakis (2013). Book Review: Tamsin Jones, A Genealogy of Marion's Philosophy of Religion: Apparent Darkness. [REVIEW] Journal of French and Francophone Philosophy 21 (1):196-198.
    A review of Tamsin Jones, A Genealogy of Marion's Philosophy of Religion.
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  13. N. N. Trakakis (2013). Deus Loci: The Place of God and the God of Place in Philosophy and Theology. [REVIEW] Sophia 52 (2):315-333.
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  14. N. N. Trakakis (2013). Review Essay: Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection. Journal of French and Francophone Philosophy 21 (2):163-166.
    A review of Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection, trans. George Hughes ( New York: Fordham University Press, 2012).
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  15. N. N. Trakakis (2013). The New Phenomenology and Analytic Philosophy of Religion. Heythrop Journal 54 (2):670-690.
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  16. Yujin Nagasawa & Nick Trakakis (2012). Skeptical Theism and Moral Skepticism: A Reply to Almeida and Oppy. Ars Disputandi: The Online Journal for Philosophy of Religion 4 (4):1-1.
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  17. N. N. Trakakis (2012). Doing Philosophy in Style: A New Look at the Analytic/Continental Divide. Philosophy Compass 7 (12):919-942.
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  18. Nick Trakakis (2012). What No Eye has Seen: The Skeptical Theist Response to Rowe's Evidential Argument From Evil. Philo: The Journal of the Society of Humanist Philosophers 6 (2):250-266.
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  19. Graham Robert Oppy & Nick Trakakis (eds.) (2011). The Antipodean Philosopher. Lexington Books.
    v. 1. Public lectures on philosophy in Australia and New Zealand -- 2. Interviews with Australian and New Zealand philosophers.
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  20. N. Trakakis (ed.) (2011). The Antipodean Philosopher. Lexington Books.
    This volume presents an acessible and engaging collection of essays by prominent Australasian philosophers, covering a wide array of topics and drawn from a series of public lectures on Philosophy in Australia and Zealand convened over a ...
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  21. N. N. Trakakis (2011). Transforming Philosophy and Religion. Faith and Philosophy 28 (1):115-121.
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  22. Graham Oppy & N. N. Trakakis (eds.) (2010). A Companion to Philosophy in Australia and New Zealand. Monash University Publishing.
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  23. N. Trakakis (2010). Does Univocity Entail Idolatry? Sophia 49 (4):535-555.
    Idolatry is vehemently rejected by the Abrahamic faiths (Judaism, Christianity, and Islam), and closely connected with idolatry are certain varieties of anthropomorphism, which involve the attribution of a human form or personality to God. The question investigated in this paper is whether a highly anthropomorphic conception of God, one that commits the sin of idolatry, is entailed by a particular theory of religious language. This theory is the 'univocity thesis', the view that, for some substitutions for 'F', the sense of (...)
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  24. N. N. Trakakis (2010). Against Theodicy: A Response to Peter Forrest. Sophia 49 (1):129-140.
    In responding to Peter Forrest’s defence of ‘tough-minded theodicy’, I point to some problematic features of theodicies of this sort, in particular their commitment to an anthropomorphic conception of God which tends to assimilate the Creator to the creaturely and so diminishes the otherness and mystery of God. This remains the case, I argue, even granted Forrest’s view that God may have a very different kind of morality from the one we mortals are subject to.
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  25. Graham Trakakis, N. N., Oppy (ed.) (2010). A Companion to Philosophy in Australia and New Zealand. Monash University Publishing.
  26. Graham Robert Oppy & Nick Trakakis (eds.) (2009). The History of Western Philosophy of Religion. Oxford University Press.
    v. 1. Ancient philosophy of religion -- v. 2. Medieval philosophy of religion -- v. 3. Early modern philosophy of religion -- v. 4. Nineteenth-century philosophy of religion -- v. 5. Twentieth-century philosophy of religion.
     
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  27. Graham Oppy & Nick Trakakis, Late-Twentieth-Century Atheism.
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  28. Graham Oppy & Nick Trakakis (eds.) (2009). The History of Western Philosophy of Religion, Volume IV: Nineteenth-Century Philosophy & Religion. Acumen.
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  29. Nick Trakakis (2009). Sophia Editorial. Sophia 48 (4):347-348.
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  30. Nick Trakakis & Michael Fagenblat, Levinas in John Mullarkey and Beth Lord (Editors) the Continuum Companion to Continental Philosophy.
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  31. Nick Trakakis, Morgan Luck & Sarah Bachelard (2009). Introduction to Special Apra Issue. Sophia 48 (2):103-104.
  32. Nick Trakakis, The End of Philosophy of Religion.
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  33. Nick Trakakis (2008). Theodicy: The Solution to the Problem of Evil, or Part of the Problem? Sophia 47 (2):161-191.
    Theodicy, the enterprise of searching for greater goods that might plausibly justify God’s permission of evil, is often criticized on the grounds that the project has systematically failed to unearth any such goods. But theodicists also face a deeper challenge, one that places under question the very attempt to look for any morally sufficient reasons God might have for creating a world littered with evil. This ‘anti-theodical’ view argues that theists (and non-theists) ought to reject, primarily for moral reasons, the (...)
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  34. Nick Trakakis & D. Cohen, Introduction.
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  35. Nick Trakakis & Daniel Cohen (eds.) (2008). Essays on Free Will and Moral Responsibility. Cambridge Scholars.
  36. Monima Chadha & Nick Trakakis (2007). Karma and the Problem of Evil: A Response to Kaufman. Philosophy East and West 57 (4):533-556.
  37. Graham Oppy & Nick Trakakis, Religious Language Games.
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  38. Nick Trakakis (2007). An Epistemically Distant God? A Critique of John Hick's Response to the Problem of Divine Hiddenness. Heythrop Journal 48 (2):214–226.
    God is thought of as hidden in at least two ways. Firstly, God's reasons for permitting evil, particularly instances of horrendous evil, are often thought to be inscrutable or beyond our ken. Secondly, and perhaps more problematically, God's very existence and love or concern for us is often thought to be hidden from us (or, at least, from many of us on many occasions). But if we assume, as seems most plausible, that God's reasons for permitting evil will (in many, (...)
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  39. Nick Trakakis (2007). Meta-Philosophy of Religion. Ars Disputandi 7:1-47.
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  40. Nick Trakakis (2007). Whither Morality in a Hard Determinist World? Sorites 19.
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  41. Co-Written, Yujin Nagasawa & Nick Trakakis (2006). The Problem of Heaven. In Graham Robert Oppy (ed.), Arguing About Gods. Cambridge University Press.
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  42. Peter Coghlan & Nick Trakakis (2006). Confronting the Horror of Natural Evil: An Exchange Between Peter Coghlan and Nick Trakakis. Sophia 45 (2):5-26.
    In this exchange, Peter Coghlan and Nick Trakakis discuss the problem of natural evil in the light of the recent Asian tsunami disaster. The exchange begins with an extract from a newspaper article written by Coghlan on the tsunami, followed by three rounds of replies and counter-replies, and ending with some final comments from Trakakis. While critical of any attempt to show that human life is good overall despite its natural evils, Coghlan argues that instances of natural evil, even horrific (...)
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  43. Joel Thomas Tif-rno, A. Third, Nick Trakakis, William Desmond, Peter Gan Chong Beng & Phillip H. Wiebe (2006). Jla west 145. Sophia 45 (2).
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  44. Nick Trakakis (2006). A Third (Meta-)Critique. Sophia 45 (2):139-142.
    I begin my third reply by answering some of the criticisms raised by Tierno against theodical attempts to account for the pervasiveness of moral evil. I then take the discussion to a meta-philosophical level, where I question the very way of thinking about God and evil implicit in Tierno’s critique and in much contemporary philosophy of religion.
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  45. Nick Trakakis, Becoming Children : The Hidden Meaning of the Incarnation.
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  46. Nick Trakakis (2006). Confronting the Horror of Natural Evil: An Exchange Between Peter Coghlan and Nick Trakakis. [REVIEW] Sophia 45 (2):5-26.
    In this exchange, Peter Coghlan and Nick Trakakis discuss the problem of natural evil in the light of the recent Asian tsunami disaster. The exchange begins with an extract from a newspaper article written by Coghlan on the tsunami, followed by three rounds of replies and counter-replies, and ending with some final comments from Trakakis. While critical of any attempt to show that human life is good overall despite its natural evils, Coghlan argues that instances of natural evil, even horrific (...)
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  47. Nick Trakakis (2006). Does Hard Determinism Render the Problem of Evil Even Harder? Ars Disputandi: The Online Journal for Philosophy of Religion 6 (6):1-1.
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  48. Nick Trakakis (2006). Faith and Freedom : An Interfaith Perspective / David Burrell. Philosophical Quarterly 56:632-634.
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  49. Nick Trakakis (2006). Nietzsche's Perspectivism and Problems of Self-Refutation. International Philosophical Quarterly 46 (1):91-110.
    Nietzsche’s perspectivism has aroused the perplexity of many a recent commentator, not least because of the doctrine’s apparent self-refuting character. If, as Nietzsche holds, there are no facts but only interpretations, then how are we to understand this claim itself? Nietzsche’s perspectivism must be construed either as a fact or as one further interpretation—but in the former case the doctrine is clearly self-refuting, while in the latter case any reasons or arguments one may have in support of one’s perspective are (...)
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  50. Nick Trakakis (2006). Rowe's New Evidential Argument From Evil: Problems and Prospects. [REVIEW] Sophia 45 (1):57-77.
    This paper examines an evidential argument from evil recently defended by William Rowe, one that differs significantly from the kind of evidential argument Rowe has become renowned for defending. After providing a brief outline of Rowe’s new argument, I contest its seemingly uncontestable premise that our world is not the best world God could have created. I then engage in a lengthier discussion of the other key premise in Rowe’s argument, viz., the Leibnizian premise that any world created by God (...)
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