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  1. Theresa Weynand Tobin (2011). The Relevance of Trust for Moral Justification. Social Theory and Practice 37 (4):599-628.
    In this paper, I argue that relationships of trust are often necessary for moral justification. Even if a moral claim is likely to be true, it may not be adequately justified, and thus may not have normative force, unless those who are to accept the claim have good reason to believe that the one entering the claim is a trustworthy moral interlocutor. The complexity of moral knowledge coupled with differences among people in moral experience, capacities for moral perception, and reasoning (...)
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  2. Theresa Weynand Tobin (2010). Toward an Epistemology of Mysticism. International Philosophical Quarterly 50 (2):221-241.
    While some philosophers suggest that mystical experience may provide evidence for belief in God, skeptics doubt that there is adequate warrant for even accepting the claim of a mystical experience as evidence for anything, except perhaps for some kind of mental instability. Drawing from the work of Gabriel Marcel, I argue that the pervasive philosophical skepticism about the evidential status of mystical experiences is misguided because it rests on too narrow a view about ways of knowing and about what can (...)
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  3. Theresa Weynand Tobin (2009). Taming Augustine's Monstrosity. Journal of Philosophical Research 34:345-363.
    In Book VI of his Confessions, Saint Augustine offers a detailed description of one of the most famous cases of weakness of will in the history of philosophy. Augustine characterizes his experience as a monstrous situation in which he both wills and does not will moral growth, but he is at odds to explain this phenomenon. In this paper, I argue that Aquinas’s action theory offers important resources for explaining Augustine’s monstrosity. On Aquinas’s schema, human acts are composed of various (...)
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  4. Theresa Weynand Tobin (2007). On Their Own Ground: Strategies of Resistance for Sunni Muslim Women. Hypatia 22 (3):152-174.
    : Drawing from work in feminist moral philosophy, Tobin argues that the most common methodology used in practical ethics is a questionable methodology for addressing practical problems across diverse cultural contexts because the kind of impartiality it requires is neither feasible nor desirable. She then defends an alternative methodology for practical ethics in a global context and uses her proposed methodology to evaluate a problem that confronts many Sunni Muslim women around the world.
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