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Paul Kabay [5]Paul Douglas Kabay [2]
  1. Paul Kabay (2013). Interpreting the Divyadhvani: On Why the Digambara Sect Is Right About the Nature of the Kevalin. Philosophy East and West 63 (2):176-193.
    The most noticeable difference between the Digambara and Śvetāmbara sects of Jainism is expressed by the very names of these ancient traditions. Śvetāmbara means 'white-clad' and refers to the fact that the ascetics of this tradition wear white garments. Digambara means 'sky-' or 'space-clad' and refers to the fact that the ascetics of this tradition go naked, that is, they wear nothing but the sky. This is considered by both sects to be a critical difference and one that justifies the (...)
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  2. Paul Douglas Kabay (2013). A Noneist Account of the Doctrine of Creatio Ex Nihilo. Sophia 52 (2):281-293.
    I spell out a problem with the doctrine of creatio ex nihilo: that, contra the doctrine, it is not possible to efficiently cause something from nothing. This is because an efficient cause requires a material cause in order to have an effect. The material cause supplies the potency that the efficient cause actualises. Because nothingness has no potencies, there is nothing for an efficient cause to actualise. I show that this objection presupposes that the theory of noneism (the proposition that (...)
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  3. Paul Douglas Kabay (2009). Did God Begin to Exist Ex Nihilo? Forum Philosophicum 14:119-131.
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  4. Paul Kabay (2008). Explanatory Atheism. Philo 11 (1):78-92.
    Quentin Smith has recently explored and defended two different atheistic accounts of the origin of the universe. Both have been proposed as alternatives to the traditional theistic account. The first postulates that a zero-dimensional timeless point is the cause of the universe. The second postulates that the universe is self-caused, in the sense that each of its instantaneous parts is caused by some other instantaneous part, and the existence of the parts logically entails the existence of the whole. I offer (...)
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  5. Paul Kabay (2006). When Seeing is Not Believing: A Critique of Priest's Argument From Perception. Australasian Journal of Philosophy 84 (3):443 – 460.
    In this paper I critically examine an argument proposed by Graham Priest in support of the claim that the observable world is consistent. According to this argument we have good reason to think that the observable world is consistent, specifically we perceive it to be consistent. I critique this argument on two fronts. First, Priest appears to reason from the claim 'we know what it is to have a contradictory perception' to the claim 'we know what it is to perceive (...)
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  6. Paul Kabay (2005). An Infinite Temporal Regress is Compatible with the Doctrine of Creatio Originans. International Journal for Philosophy of Religion 57 (2):123 - 138.
    In this paper I show that the existence of an infinite temporal regress does not undermine the soundness of Craigs version of the Kalam Cosmological Argument. To this end I shall focus on a particular complication that Craig raises against one of his arguments in support of a finite temporal regress. I will show that this complication can be made innocuous by extending the notion of A-theoretic time, which is presupposed by Craigs argument, to include a notion of temporal becoming (...)
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  7. Paul Kabay (2005). Is the Status Principle Beyond Salvation? Toward Redeeming an Unpopular Theory of Hell. Sophia 44 (1):91-103.
    In this paper I examine a recent objection to the retributive punishment theory of hell, specifically that the theory entails something obviously false: that it is possible to commit an infinite sin. I defend the moral principle behind one account of infinite sin, a principle referred to as the Status Principle (that other things being equal the higher the status of the offended the party, the more serious the sin). I show that recent objections to this principle are far from (...)
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