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  1.  16
    Timothy D. Miller (2016). Solving Rule-Consequentialism's Acceptance Rate Problem. Utilitas 28 (1):41-53.
    Recent formulations of rule-consequentialism have attempted to select the ideal moral code based on realistic assumptions of imperfect acceptance. But this introduces further problems. What assumptions about acceptance would be realistic? And what criterion should we use to identify the ideal code? The solutions suggested in the recent literature all calculate a code's value using formulas that stipulate some uniform rate of acceptance. After pointing out a number of difficulties with these approaches, I introduce a formulation of RC on which (...)
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  2.  39
    Timothy D. Miller (2009). On the Distinction Between Creation and Conservation: A Partial Defence of Continuous Creation. Religious Studies 45 (4):471-485.
    The traditional view of divine conservation holds that it is simply a continuation of the initial act of creation. In this essay, I defend the continuous-creation tradition against William Lane Craig's criticism that continuous creation fundamentally misconstrues the intuitive distinction between creation and conservation. According to Craig, creation is the unique causal activity of bringing new patient entities into existence, while conservation involves acting upon already existing patient entities to cause their continued existence. I defend continuous creation by challenging Craig's (...)
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  3.  14
    Timothy D. Miller (2008). Desgabets on Cartesian Minds. British Journal for the History of Philosophy 16 (4):723 – 745.
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  4. Linda Zagzebski & Timothy D. Miller (eds.) (2009). Readings in Philosophy of Religion: Ancient to Contemporary. Wiley-Blackwell.
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  5. Linda Zagzebski & Timothy D. Miller (eds.) (2009). Readings in Philosophy of Religion: Ancient to Contemporary. Wiley-Blackwell.
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  6.  9
    Timothy D. Miller (2011). Continuous Creation and Secondary Causation: The Threat of Occasionalism. Religious Studies 47 (1):3-22.
    One standard criticism of the doctrine of continuous creation is that it entails the occasionalist position that God alone is a true cause and that the events we commonly identify as causes are merely the occasions upon which God brings about effects. I begin by clearly stating Malebranche's argument from continuous creation to occasionalism. Next, I examine two strategies for resisting Malebranche's argument – strong and weak concurrentism – and argue that weak concurrentism is the more promising strategy. Finally, I (...)
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