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  1. T. J. Mawson (2013). On What Matters: Volume One and On What Matters: Volume Two, by Derek Parfit. Faith and Philosophy 30 (2):239-244.
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  2. T. J. Mawson (2013). Recent Work on the Meaning of Life and Philosophy of Religion. Philosophy Compass 8 (12):1138-1146.
    ‘The Meaning of Life’ and ‘The Philosophy of Religion’ have meant different things to different people, and so I do well to alert my reader to what these phrases mean to me and thus to the subject area of this review of recent work on their intersection. First, ‘The Meaning of Life’: within the analytic tradition, an idea has gained widespread assent; whatever the vague and enigmatic nature of the phrase ‘the meaning of life’, we may sensibly speak of meaningfulness (...)
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  3. T. J. Mawson (2012). The Rationality of Classical Theism and Its Demographics1. In Yujin Nagasawa (ed.), Scientific Approaches to the Philosophy of Religion. Palgrave Macmillan. 184.
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  4. T. J. Mawson (2011). Charles Taliaferro & Chad Meister (Eds) The Cambridge Companion to Christian Philosophical Theology.(Cambridge: Cambridge University Press, 2010). Pp. Xiv+ 265.£ 50.00, $88.99 (Hbk).£ 17.99, $27.99 (Pbk). ISBN 9780521514330 (Hbk), 9780521730372 (Pbk). [REVIEW] Religious Studies 47 (1):139-140.
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  5. T. J. Mawson (2011). Explaining the Fine Tuning of the Universe to Us and the Fine Tuning of Us to the Universe. Royal Institute of Philosophy Supplement 68 (68):25-50.
    In this paper, I evaluate the adequacy of various multiverse hypotheses relative to classical theism in explaining the fine tuning of the universe to life and the fine tuning of our life to the universe. I conclude that, despite its rational attractiveness in explaining the fine tuning of the universe to us in a more conclusive and arguably simpler manner than the God hypothesis, due to its failure to explain the continuing fine tuning of us to the universe, we should (...)
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  6. T. J. Mawson (2011). Theodical Individualism. European Journal for Philosophy of Religion 3 (1):139 - 159.
    In this journal Steve Maitzen has recently advanced an argument for atheism premised on theodical individualism, the thesis that God would not permit people to suffer evils that were underserved, involuntary, and gratuitous for them. In this paper I advance reasons to think this premise mistaken.
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  7. T. J. Mawson (2010). Praying to Stop Being an Atheist. International Journal for Philosophy of Religion 67 (3):173 - 186.
    In this paper, I argue that atheists who think that the issue of God's existence or non-existence is an important one; assign a greater than negligible probability to God's existence; and are not in possession of a plausible argument for scepticism about the truth-directedness of uttering such prayers in their own cases, are under a prima facie epistemic obligation to pray to God that He stop them being atheists.
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  8. T. J. Mawson (2010). The Ethics of Believing in God. Think 9 (25):93-100.
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  9. T. J. Mawson (2009). God and Phenomenal Consciousness. Faith and Philosophy 26 (4):471-474.
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  10. T. J. Mawson (2009). Knowledge of God * by Alvin Plantinga and Michael Tooley. Analysis 69 (3):591-592.
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  11. T. J. Mawson (2009). Mill's Argument Against Religious Knowledge. Religious Studies 45 (4):417-434.
    In "On Liberty", Mill says that 'the same causes which make... [a person] a Churchman in London, would have made him a Buddhist or a Confucian in Pekin'. Despite Mill's not having drawn it out, there is an argument implicit in his comments that is germane to both externalist and internalist understandings of the epistemic justification of religious beliefs, even though some of these understandings would not wish to use the term 'epistemic justification' to refer to whatever it is that (...)
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  12. T. J. Mawson (2009). Nature Red in Tooth and Claw: Theism and the Problem of Animal Suffering, by Michael Murray. Mind 118 (471):855-858.
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  13. T. J. Mawson (2009). Reviews God, Chance and Purpose, Can God Have It Both Ways? By David J. Bartholomew. Cambridge: Cambridge University Press, Pp. XII + 259, 2008, £14.99. [REVIEW] Philosophy 84 (2):299-302.
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  14. T. J. Mawson (2009). The Meaning of Theism. Faith and Philosophy 26 (2):216-221.
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  15. T. J. Mawson (2009). Timothy O'Connor Theism and Ultimate Explanation: The Necessary Shape of Contingency . (Oxford: Blackwell, 2008). Pp. XIII+177. £40.00 (Hbk). Isbn 9781405169691. [REVIEW] Religious Studies 45 (2):237-241.
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  16. T. J. Mawson (2009). Why is There Anything at All? In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan.
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  17. T. J. Mawson (2008). Divine Eternity. International Journal for Philosophy of Religion 64 (1):35 - 50.
    I argue that Open Theism leads to a retreat from ascribing to God ‘complete omniscience’. Having surrendered this ground, the Open Theist cannot but retreat from ascribing to God complete omnipotence; the Open Theist must admit that God might perform actions which He reasonably expected would meet certain descriptions but which nevertheless do not do so. This then makes whatever goodness (in the sense of beneficence, not just benevolence) God has a matter of luck. Open Theism is committed to a (...)
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  18. T. J. Mawson (2008). The Euthyphro Dilemma. Think 7 (20):25-33.
    Is something good because God wills it, or does God will it because it is good? This lies at the heart of our debate on . Here Tim Mawson explains how he thinks the theist can solve it.
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  19. T. J. Mawson (2008). The Rational Inescapability of Value Objectivism. Proceedings of the Xxii World Congress of Philosophy 45 (17-18):207-212.
    I argue for the rational inescapability of value objectivism, the thesis that at least some normative appraisal is not simply a matter of how, subjectively, we feel about the world; it is a matter of how, objectively, the world ought to be. I do this via a two-stage argument, the first stage of which is based around a thought experiment, the second stage of which is based on how those who reject the argument of the first stage must present their (...)
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  20. T. J. Mawson (2007). Praying for Known Outcomes. Religious Studies 43 (1):71-87.
    In this paper, I consider what difference knowledge of outcomes – both past and future – might make to the rationality of praying for them on a traditional theistic model. More specifically, I address four questions: (1)‘Could it be rational to pray for outcomes one knows will obtain?’; (2)‘Could it be rational to pray for outcomes one knows will not obtain?’; (3)‘Could it be rational to pray for outcomes one knows have obtained?’; (4)‘Could it be rational to pray for outcomes (...)
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  21. T. J. Mawson (2006). God's Body. Heythrop Journal 47 (2):171–181.
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  22. T. J. Mawson (2006). Harriet A. Harris and Christopher J. Insole (Eds) Faith and Philosophical Analysis: The Impact of Analytical Philosophy on the Philosophy of Religion (Ashgate, 2005). Pp. Vii+201. £50.00 (Hbk), £16.99 (Pbk). ISBN 0 7546 3141 9 (Hbk), 07546 3144 3 (Pbk). [REVIEW] Religious Studies 42 (3):355-360.
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  23. Required Texts & T. J. Mawson (2006). The University of Calgary Faculty of Humanities Department of Religious Studies Fall 2006. Religious Studies 345:L01.
     
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  24. T. J. Mawson (2005). Belief in God: An Introduction to the Philosophy of Religion. Clarendon Press.
    Belief in God answers two questions: what, if anything, is it that Jews, Christians, and Muslims are agreeing about when they join in claiming that there is a God; and what, if any, prospects are there for rationally defending or attacking this claim? -/- In the context of a sustained argument for particular answers to these questions, Tim Mawson tackles many of the most prominent topics in the philosophy of religion. He argues that those who believe that there is a (...)
     
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  25. T. J. Mawson (2005). 'Byrne's' Religious Pluralism. International Journal for Philosophy of Religion 58 (1):37 - 54.
    “(1) All major religious traditions are equal in respect of making common reference to a single transcendent sacred reality. (2) All major traditions are likewise equal in respect of offering some means or other to human salvation. (3) All traditions are to be seen as containing revisable, limited, accounts of the nature of the sacred none is certain enough in its particular dogmatic formulations to provide the norm for interpreting the others.” P. Byrne, Prolegomena to Religious Pluralism (NY: Macmillan, 1995), (...)
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  26. T. J. Mawson (2005). Creation Out of Nothing, a Biblical, Philosophical, and Scientific Exploration by Paul Copan and William Lane Craig. Grand Rapids, MI: Baker Academic, 2004, 277pp. [REVIEW] Philosophy 80 (3):455-459.
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  27. T. J. Mawson (2005). Freedom, Human and Divine. Religious Studies 41 (1):55-69.
    In this paper I seek to show how God's freedom is not reduced or His power diminished by His inability to be less than perfectly good even though ours would be. That ours would be explains why it might prima facie appear to us that there is a ‘conceptual tension’ between some of the claims of traditional theism and reveals some interesting (well, to me anyway) differences between human freedom and divine freedom.
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  28. T. J. Mawson (2005). How Can I Know I've Perceived God? International Journal for Philosophy of Religion 57 (2):105 - 121.
    In this paper I argue that a necessary condition of ones perceiving God is that an experience of the right phenomenological sort be caused in one directly enough by God and – bypassing the issue of what is necessary for an experience to be of the right phenomenological sort – discuss some difficulties in finding reasons for thinking that God has or has not directly enough caused any such experience.
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  29. T. J. Mawson (2004). Religions, Truth, and the Pursuit of Truth: A Reply to Zamulinski. Religious Studies 40 (3):361-364.
    This paper provides a comment on Brian Zamulinksi's article in Religious Studies, 39 (2003), 43–60. Contrary to Zamulinski's claim that religions are not truth-oriented but function as fictions, it is contended that they could not serve the purpose he assigns them unless their adherents regarded them as true. Religions must therefore be truth-oriented. The substantive question is whether any of them are true, and Zamulinski's paper provides no new method for addressing this question. (Published Online August 11 2004).
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  30. T. J. Mawson (2004). The Possibility of a Free-Will Defence for the Problem of Natural Evil. Religious Studies 40 (1):23-42.
    In this paper, I consider various arguments to the effect that natural evils are necessary for there to be created agents with free will of the sort that the traditional free-will defence for the problem of moral evil suggests we enjoy – arguments based on the idea that evil-doing requires the doer to use natural means in their agency. I conclude that, despite prima facie plausibility, these arguments do not, in fact, work. I provide my own argument for there being (...)
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  31. T. J. Mawson (2003). How a Single Personal Revelation Might Not Be a Source of Knowledge. Religious Studies 39 (3):347-357.
    Many of those who come to a belief in the God of classical theism do so solely as a result of having had an experience which they believe it is reasonable for them to interpret as a revelation of His existence directly and graciously given to them by God Himself. I shall argue that – at least in the first instance – such people should probably not think of themselves as knowing that there is a God if they are also (...)
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  32. T. J. Mawson (2003). Jamie Mayerfeld Suffering and Moral Responsibility. (Oxford: Oxford University Press, 2002). Pp. XIII+237. £16.99 (Pbk). ISBN 0 19 515495. [REVIEW] Religious Studies 39 (4):496-500.
  33. T. J. Mawson (2002). God's Creation of Morality. Religious Studies 38 (1):1-25.
    In this paper, I argue that classical theists should think of God as having created morality. In form, my position largely resembles that defended by Richard Swinburne. However, it differs from his position in content in that it evacuates the category of necessary moral truth of all substance and, having effected this tactical withdrawal, Swinburne's battle lines need to be redrawn. In the first section, I introduce the Euthyphro dilemma. In the second, I argue that if necessary moral truths are (...)
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  34. T. J. Mawson (2002). Omnipotence and Necessary Moral Perfection Are Compatible: A Reply to Morriston. Religious Studies 38 (2):215-223.
    In this paper, which is a reply to Wes Morriston's ‘Omnipotence and necessary moral perfection: are they compatible?’, I argue that, contrary to what Morriston suggests, a classical theist need not admit that omnipotence and necessary moral perfection are incompatible. Indeed, I shall argue that a classical theist can show that an omnipotent being is of necessity morally perfect.
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  35. T. J. Mawson (2002). Volume 38, Number 1, Pages 1–25 God's Creation of Morality. Religious Studies 38 (2):249-249.
    The title of T. J. Mawson's article was incorrectly given as “God's creation of mortality” on the Contents page and cover. The publishers would like to apologise to the author and their readers for this error.
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  36. T. J. Mawson (2001). Eternal Truths and Cartesian Circularity. British Journal for the History of Philosophy 9 (2):197 – 220.
    Bennett has said that 'Voluntarism casts no useful light on those aspects of the Meditations that have received the most attention: the truth rule, divine veracity, the relation between those, the Cartesian Circle'. In this paper, I shall draw together various strands from recent Descartes scholarship to argue that this is entirely false. When Descartes's voluntarism is understood as central to his epistemological project, not only does it allow us to make more sense of what he says on all these (...)
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  37. T. J. Mawson (2001). Miracles and Laws of Nature. Religious Studies 37 (1):33-58.
    In this paper, I argue that miracles should not be defined as involving violations of natural laws. They should be defined as signs of particular volitions of the deity or of other supernatural agents. I suggest that one may, without any prior belief in the existence of such supernatural agents, reasonably come to believe that one has witnessed miracles.
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