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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). Ancient Philosophy of Religion: The History of Western Philosophy of Religion, Volume 1. Routledge.
    The origins of the Western philosophical tradition lie in the ancient Greco-Roman world. This volume provides a unique insight into the life and writings of a diverse group of philosophers in antiquity and presents the latest thinking on their views on God, the gods, religious belief and practice. Beginning with the 'pre-Socratics', the volume then explores the influential contributions made to the Western philosophy of religion by the three towering figures of Socrates, Plato and Aristotle. The chapters that follow cover (...)
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  5. 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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  6. 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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  7. Graham Oppy & N. N. Trakakis (2014). The History of Western Philosophy of Religion, Five Volume Set: V.1 Ancient Philosophy and Religion: V.2 Medieval Philosophy and Religion: V.3 Early Modern Philosophy and Religion: V.4 Nineteenth-Century Philosophy and Religion: V.5 Twentieth-Century Philosophy and Religion. [REVIEW] Routledge.
    'The History of Western Philosophy of Religion' brings together an international team of over 100 leading scholars to provide authoritative exposition of how history's most important philosophical thinkers - from antiquity to the present day - have sought to analyse the concepts and tenets central to Western religious belief, especially Christianity. Divided chronologically into five volumes, 'The History of Western Philosophy of Religion' is designed to be accessible to a wide range of readers, from the scholar looking for original insight (...)
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  8. 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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  9. Graham Oppy & Nick Trakakis (eds.) (2014). History of Philosophy in Australia and New Zealand. Springer.
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  10. 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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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. N. N. Trakakis (2013). The New Phenomenology and Analytic Philosophy of Religion. Heythrop Journal 54 (2):670-690.
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  18. 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.
    Skeptical theists purport to undermine evidential arguments from evil by appealing to the fact that our knowledge of goods, evils, and their interconnections is significantly limited. Michael J. Almeida and Graham Oppy have recently argued that skeptical theism is unacceptable because it results in a form of moral skepticism which rejects inferences that play an important role in our ordinary moral reasoning. In this reply to Almeida and Oppy’s argument we offer some reasons for thinking that skeptical theism need not (...)
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  19. N. N. Trakakis (2012). Doing Philosophy in Style: A New Look at the Analytic/Continental Divide. Philosophy Compass 7 (12):919-942.
    Questions of style are often deemed of marginal importance in philosophy, as well as in metaphilosophical debates concerning the analytic/Continental divide. I take issue with this common tendency by showing how style – suitably conceived not merely as a way of writing, but as a form of expression intimately linked to a form of life – occupies a central role in philosophy. After providing an analysis of the concept of style, I take a fresh look at the analytic/Continental division by (...)
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  20. 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.
    This paper examines the evidential argument from evil put forward by William Rowe during his early and middle periods . Having delineated some of the important features of Rowe’s argument, it is then assessed in the light of “the skeptical theist critique.” According to skeptical theists, Rowe’s crucial inference from inscrutable evil to pointless evil can be exposed as unwarranted, particularly by appealing to the disparity between our cognitive abilities and the infinite wisdom of God. However, by relating the problem (...)
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  21. 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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  22. 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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  23. N. N. Trakakis (2011). Transforming Philosophy and Religion. Faith and Philosophy 28 (1):115-121.
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  24. Graham Oppy & N. N. Trakakis (eds.) (2010). A Companion to Philosophy in Australia and New Zealand. Monash University Publishing.
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  25. 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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  26. N. Trakakis (2010). Presence and Absence: The Paintings of Andrew Musgrave. Literature & Aesthetics 20 (2):92-105.
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  27. 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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  28. Graham Trakakis, N. N., Oppy (ed.) (2010). A Companion to Philosophy in Australia and New Zealand. Monash University Publishing.
  29. 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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  30. Graham Oppy & Nick Trakakis, Late-Twentieth-Century Atheism.
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  31. Graham Oppy & Nick Trakakis (eds.) (2009). The History of Western Philosophy of Religion, Volume IV: Nineteenth-Century Philosophy & Religion. Acumen.
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  32. Nick Trakakis (2009). Sophia Editorial. Sophia 48 (4):347-348.
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  33. Nick Trakakis & Michael Fagenblat, Levinas in John Mullarkey and Beth Lord (Editors) the Continuum Companion to Continental Philosophy.
  34. Nick Trakakis, Morgan Luck & Sarah Bachelard (2009). Introduction to Special Apra Issue. Sophia 48 (2):103-104.
  35. Nick Trakakis, The End of Philosophy of Religion.
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  36. 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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  37. Nick Trakakis & D. Cohen, Introduction.
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  38. Nick Trakakis & Daniel Cohen (eds.) (2008). Essays on Free Will and Moral Responsibility. Cambridge Scholars.
  39. Monima Chadha & Nick Trakakis (2007). Karma and the Problem of Evil: A Response to Kaufman. Philosophy East and West 57 (4):533-556.
    The doctrine of karma, as elaborated in the Hindu, Buddhist, and Jain religious traditions, offers a powerful explanatory account of the human predicament, and in particular of seemingly undeserved human suffering. Whitley R. P. Kaufman is right to point out that on some points, such as the suffering of children, the occurrence of natural disasters, and the possibility of universal salvation, the karma theory appears, initially at least, much more satisfactory than the attempts made to solve the perennial problem of (...)
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  40. Graham Oppy & Nick Trakakis, Religious Language Games.
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  41. 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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  42. Nick Trakakis (2007). Meta-Philosophy of Religion. Ars Disputandi 7:1-47.
    How is the philosophical study of religion best pursued? Responses to this meta-philosophical question tend to recapitulate the analytic-Continental divide in philosophy in general. My aim is to examine the nature of this divide, particularly as it has manifested itself in the philosophy of religion. I begin with a comparison of the stylistic differences in the language of the two traditions, taking the work of Alvin Plantinga and John Caputo as exemplars of the analytic and Continental schools respectively. In order (...)
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  43. Nick Trakakis (2007). Whither Morality in a Hard Determinist World? Sorites 19:14-40.
    What would the world be like if hard determinism were true, that is, if all events were determined in such a way as to render all our decisions and actions unfree? In particular, what would morality be like? Indeed, could there be anything distinctively moral in such a world, or would we be left with a moral nihilism in which nothing of moral significance remains? In this paper I explore the ethical implications of hard determinism, focusing on the consequences that (...)
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  44. 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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  45. 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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  46. 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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  47. 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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  48. Nick Trakakis, Becoming Children : The Hidden Meaning of the Incarnation.
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  49. 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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  50. 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.
    Hard determinism, in theological dress, holds that there is no human free will since God is the sufficient active cause of everything that happens in creation. It is surprising that, in the ever-growing literature on the problem of evil, very little attention has been paid to theodicies that adopt a hard determinist outlook. It is commonly assumed that without free will the theodical project is a non-starter. I challenge this long-held assumption by, firstly, developing a cumulative-style theodicy from within a (...)
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