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Thomas W. Smythe [17]Thomas Wayne Smythe [2]
  1. Thomas W. Smythe & Michael Rectenwald (2011). Craig on God and Morality. International Philosophical Quarterly 51 (203):331 - 338.
    In this paper we critically evaluate an argument put forward by William Lane Craig for the existence of God based on the assumption that if there were no God, there could be no objective morality. Contrary to Craig, we show that there are some necessary moral truths and objective moral reasoning that holds up whether there is a God or not. We go on to argue that religious faith, when taken alone and without reason or evidence, actually risks undermining morality (...)
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  2. Thomas W. Smythe & Thomas G. Evans (2007). Intuition as a Basic Source of Moral Knowledge. Philosophia 35 (2):233-247.
    The idea that intuition plays a basic role in moral knowledge and moral philosophy probably began in the eighteenth century. British philosophers such as Anthony Shaftsbury, Francis Hutcheson, Thomas Reid, and later David Hume talk about a “moral sense” that they place in John Locke’s theory of knowledge in terms of Lockean reflexive perceptions, while Richard Price seeks a faculty by which we obtain our ideas of right and wrong. In the twentieth century intuitionism in moral philosophy was revived by (...)
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  3.  65
    William P. Alston & Thomas W. Smythe (1994). Swinburne's Argument for Dualism. Faith and Philosophy 11 (1):127-33.
  4.  27
    Thomas W. Smythe (1985). Problems About Corporate Moral Personhood. Journal of Value Inquiry 19 (4):327-333.
    According to peter french, A corporation can be construed as a moral person in the same sense that you and I are persons. Whether this view is tenable is an open question. I examine the objections to this view made in the recent literature and find them wanting. I deal with the questions whether corporations can have intentions, Rights, And consciousness.
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  5.  10
    Thomas W. Smythe (2011). A Critique of Recent Criticisms of Freud on Religious Belief. Open Journal of Philosophy 1 (1):11.
    The paper is a critique of recent criticisms of Sigmund Freud’s theory that religion is based on wishful thinking. The criticisms made by authors such as Alvin Plantinga, John Hick, William P. Alston, William Rowe, and Merol Westphal are critically examined. I defend Freud’s critique of religion as a satisfaction of our deepest desires for a heavenly father showing inductively that those desires render religious belief as unlikely to be true.
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  6.  24
    Thomas W. Smythe (1972). Unconscious Desires and the Meaning of 'Desire'. The Monist 56 (July):413-425.
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  7.  25
    Thomas W. Smythe (1989). Disembodied Minds and Personal Identity. Philosophy Research Archives 14:415-423.
    Discussion of the human soul has bulked large in the literature of philosophy and religion. I defend the possibility of disembodied Cartesian minds by examining the criticisms of three philosophers who argue that there are serious difficulties about any attempt to account for the identity of such Cartesian minds through time. I argue that their criticisms of the possibility of disembodied minds are damaging but not fatal. I hold that the central issue behind their criticisms of Cartesian minds is whether (...)
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  8.  24
    Thomas W. Smythe (2001). Self-Knowledge and the Self. Journal of Philosophical Research 26 (January):287-294.
    Although it is unpopular in analytical philosophy nowadays to talk about the Self, I attempt to resurrect the concept by articulating a mode of self-knowledge recently introduced in the literature on perceiving God, and described as nonsensory perception. Contrary to Hume, I point out various aspects of the Self that a subject can perceive in a nonsensory manner. I cite some historical forerunners for such a conception of self-knowledge of the self. I use a thought experiment to indicate, in a (...)
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  9.  36
    Thomas W. Smythe (1983). Our Knowledge of Other Minds. Philosophia 13 (September):35-52.
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  10.  35
    Thomas W. Smythe (1975). Chisholm on Personal Identity. Philosophical Studies 27 (5):351 - 360.
  11.  27
    Thomas Wayne Smythe (2008). Naill Shanks. God, the Devil, and Darwin: A Critique of Intelligent Design Theory. Philosophia 36 (2):251-254.
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  12.  26
    Thomas W. Smythe (1999). Moral Responsibility. Journal of Value Inquiry 33 (4):493-506.
    [From introduction:] A theory of moral responsibility sets out the conditions under which we believe that an individual is a rational candidate for praise and blame on account of his behaviour. Such a theory needs to be supplemented by a further moral theory that specifies which morally responsible agents ought to be praised or blamed for their actions. We will focus here on the first sort of theory only. The theory present here will be similar to theories held by others.
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  13.  13
    Thomas W. Smythe (1981). The Identity of Persons and Bodies. Southern Journal of Philosophy 19 (1):85-93.
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  14.  8
    Thomas W. Smythe (1994). Swinburne's Argument for Dualism. Faith and Philosophy 11 (1):127-133.
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  15.  2
    Thomas W. Smythe (2013). Kant on Self-Awareness. Open Journal of Philosophy 3 (4):531.
  16.  1
    Thomas W. Smythe (2012). My Body: Is It Me? Open Journal of Philosophy 2 (3):179.
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  17.  1
    Thomas W. Smythe, Spatio-Temporal Continuity and Physical Object Identity.
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  18. Thomas Wayne Smythe (1971). A Materialist Conception of Personal Identity. Dissertation, University of Michigan
     
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  19. Thomas W. Smythe (1978). Privileged Access as a Criterion of the Mental. Philosophical Forum 9 (4):400.
     
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