28 found

Year:

  1.  10
    Blaming the Buddha: Buddhism and Moral Responsibility.Bobby Bingle - 2018 - Sophia 57 (2):295-311.
    This paper answers the question ‘what does Buddhism say about free will?’ I begin by investigating Charles Goodman’s influential answer, according to which Buddhists reject getting angry at wrongdoers because they believe that people are not morally responsible. Despite putative evidence to the contrary, Goodman’s interpretation of Buddhism is problematic on three counts: Buddhist texts do not actually support rejection of moral responsibility; Goodman’s argument has the unwanted upshot of undermining positive attitudes like compassion, which Buddhism unambiguously endorses; and his (...)
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  2.  4
    Call or Question: A Rehabilitation of Conscience as Dialogical.Nathan Eric Dickman - 2018 - Sophia 57 (2):275-294.
    It is by way of the call that one is enabled to wake up to responsibility. What is the illocutionary mood of the ‘call’ of conscience, though? Is this transcendental enabler of responsibility an imposing demand or an invitational question? Both Levinas and Heidegger emphasize the impositional character of the call in conscience. The call seems to be the very essence of imperatives. I develop an apology for questioning by way of appeal to crumbs scattered throughout Jewish traditions as well (...)
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  3.  20
    The Problem with the Satan Hypothesis: Natural Evil and Fallen Angel Theodicies.Kent Dunnington - 2018 - Sophia 57 (2):265-274.
    In contemporary discussions of natural evil, one classically important theodicy—variously called warfare theodicy, fallen angel theodicy, or the Satan hypothesis—is rarely mentioned, let alone defended. This is the view that so-called natural evil, the evil suffered by sentient beings that is not caused by human agency, is caused by angelic agency, specifically that of Satan and other fallen angels. Although the Satan hypothesis has received scant attention in contemporary philosophy of religion, Richard Swinburne, Michael Martin, Robert Adams, and David O’Connor (...)
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  4.  52
    A Nirvana That Is Burning in Hell: Pain and Flourishing in Mahayana Buddhist Moral Thought.Stephen E. Harris - 2018 - Sophia 57 (2):337-347.
    This essay analyzes the provocative image of the bodhisattva, the saint of the Indian Mahayana Buddhist tradition, descending into the hell realms to work for the benefit of its denizens. Inspired in part by recent attempts to naturalize Buddhist ethics, I argue that taking this ‘mythological’ image seriously, as expressing philosophical insights, helps us better understand the shape of Mahayana value theory. In particular, it expresses a controversial philosophical thesis: the claim that no amount of physical pain can disrupt the (...)
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  5.  1
    Exploring the Buddhist Middle Way From a Middle Ground: In Memoriam Steven Collins.Charles Hallisey - 2018 - Sophia 57 (2):203-206.
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  6.  5
    Buddhism as Reductionism: Personal Identity and Ethics in Parfitian Readings of Buddhist Philosophy; From Steven Collins to the Present.Oren Hanner - 2018 - Sophia 57 (2):211-231.
    Derek Parfit’s early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit’s conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the anātman doctrine and (...)
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  7.  5
    Review of Paolo Diego Bubbio, God and the Self in Hegel: Beyond Subjectivism. [REVIEW]Kevin J. Harrelson - 2018 - Sophia 57 (2):349-351.
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  8. Collins and Parfit Three Decades On.Matthew T. Kapstein - 2018 - Sophia 57 (2):207-210.
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  9.  10
    The Unreality of Evil.W. J. Mander - 2018 - Sophia 57 (2):249-264.
    The simplest response to the problem of evil is to deny that there exists any evil, but that answer is usually dismissed as obviously unacceptable. This paper takes issue with that assessment and argues that it is an answer deserving of serious consideration. After rejecting four manifestly unacceptable formulations, two further conceptions are identified—the ‘higher standard’ and ‘wider perspective’ answers—which merit closer attention. The remainder of the paper considers and responds to four main objections to the theory: that it runs (...)
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  10.  7
    Karmic Imprints, Exclusion, and the Creation of the Worlds of Conventional Experience in Dharmakīrti’s Thought.Catherine Prueitt - 2018 - Sophia 57 (2):313-335.
    Dharmakīrti’s apoha theory of concept formation aims to provide an account of intersubjectivity without relying on the existence of real universals. He uses the pan-Yogācāra theory of karmic imprints to claim that sentient beings form concepts by treating unique particulars as if a certain subset of them had the same effects. Since this judgment of sameness depends on an individual's habits, desires, and sensory capacities, and these in turn depend on the karmic imprints developed over countless lifetimes and continuously reshaped (...)
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  11.  15
    The Problem of Grounding: Schelling on the Metaphysics of Evil.Gavin Rae - 2018 - Sophia 57 (2):233-248.
    Long neglected, Schelling’s 1809 Philosophical Investigations into the Essence of Human Freedom has been the subject of renewed contemporary interest with scholars linking it to debates in ontology, psychology, and social philosophy. This paper argues, however, that its fundamental importance lies in bringing to our attention the way in which our moral categories are grounded in conceptions of metaphysics. To do so, it suggests that Schelling focuses on two questions: first, does evil have positive being? And second, why do some (...)
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  12.  2
    In Communion with God’s Sparrow: Incorporating Animal Agency Into the Environmental Vision of Laudato Sí.Mary A. Ashley - 2018 - Sophia 57 (1):103-118.
    Although a conventional environmentalism focuses on the health of ecological systems, Pope Francis’s 2015 environmental encyclical Laudato Sí invokes St. Francis of Assisi to emphasize God’s love for the individual organism, no matter how small. Decrying the tendency to regard other creatures as mere objects to be controlled and used, Pope Francis urges our enactment of a ‘universal communion’ governed by love. I suggest, however, that Laudato Sí’s animal ethic, as focused on ordering human and animal need, is inadequate to (...)
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  13.  3
    Animal Justice and Moral Mendacity.Purushottama Bilimoria - 2018 - Sophia 57 (1):53-67.
    I wish to take up some of the sentiments we have towards animals and put them to test in respect of the claims to moral high grounds in Indian thought-traditions vis-à-vis Abrahamic theologies. And I do this by turning the focus in this instance—on a par with issues of caste, gender, minority status, albeit still within the human community ambience—to the question of animals. Which leads me to ask how sophisticated and in-depth is the appreciation of the issues and questions (...)
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  14.  5
    Animal Ethics.Christopher Key Chapple - 2018 - Sophia 57 (1):69-83.
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  15. Review of William Desmond, The Intimate Universal: The Hidden Porosity Among Religion, Art, Philosophy and Politics. [REVIEW]Richard J. Colledge - 2018 - Sophia 57 (1):197-199.
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  16.  1
    Animality in Lacan and Derrida: The Deconstruction of the Other.Zeynep Direk - 2018 - Sophia 57 (1):21-37.
    In The Beast and the Sovereign, Derrida’s last seminar, Derrida criticizes Lacan for making no room for animality in the Other, in the unconscious transindividual normativity of language. In this paper, I take into account the history of Derrida’s interactions with Lacan’s psychoanalysis to argue that Derrida’s early agreement with Lacan’s conception of subjectivity as split by the signifier gives place in his late thought to a deconstruction of Lacan’s fall into humanist metaphysics, which makes a sharp moral distinction between (...)
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  17.  2
    The Question of Human Animality in Heidegger.Chad Engelland - 2018 - Sophia 57 (1):39-52.
    Heidegger thinks that humans enjoy openness to being, an openness that distinguishes them from all other entities, animals included. To safeguard openness to being, Heidegger denies that humans are animals. This position attracts the criticism of Derrida, who denies the difference between humans and animals and with it the human openness to being. In this paper, I argue that human difference and human animality are not mutually exclusive. Heidegger has the conceptual resources in his thought and in the history of (...)
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  18.  8
    Loke on the Infinite God Objection.Jacobus Erasmus - 2018 - Sophia 57 (1):151-156.
    In a recent article, Andrew Ter Ern Loke raises several objections to Jacobus Erasmus and Anné Hendrik Verhoef’s exposition and response to the so-called ‘Infinite God Objection’ to the kalām cosmological argument. According to this objection, the argument against the possibility of an actual infinite brings into question the view that God’s knowledge is infinite. Erasmus and Verhoef’s solution to this objection, which Loke criticises, depends on an unusual account of omniscience. In this article, I respond to Loke and show (...)
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  19.  10
    Divine Command Theory and Horrendous Deeds: A Reply to Wielenberg.Gerald K. Harrison - 2018 - Sophia 57 (1):173-187.
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  20.  7
    Lessons From ‘The Hawk and the Dove’: Reflections on the Mahābhārata’s Animal Parables and Ethical Predicaments.Veena Rani Howard - 2018 - Sophia 57 (1):119-131.
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  21.  34
    An All Too Radical Solution to the Problem of Evil: A Reply to Harrison.Dan Linford - 2018 - Sophia 57 (1):157-171.
    Gerald Harrison has recently argued the evidential problem of evil can be resolved if we assume the moral facts are identical to God’s commands or favorings. On a theistic metaethics, the moral facts are identical to what God commands or favors. Our moral intuitions reflect what God commands or favors for us to do, but not what God favors for Herself to do. Thus, on Harrison’s view, while we can know the moral facts as they pertain to humans, we cannot (...)
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  22.  2
    Animal Ethics and Hinduism’s Milking, Mothering Legends: Analysing Krishna the Butter Thief and the Ocean of Milk.Yamini Narayanan - 2018 - Sophia 57 (1):133-149.
    The Hindu ethic of cow protectionism is legislatively interpreted in many Indian states through the criminalisation of cow slaughter, and beef consumption, obscuring dairying’s direct role in the butchery of spent female and unproductive male bovines. Cow milk, however, is celebrated as sacred in scriptural and ritual Hinduism, and mobilised by commercial dairying, as well as by right-wing Hindu groups to advance the idea of a Hindu Indian nation. In order to fully protect cows from the harms of human exploitation, (...)
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  23.  9
    Review of Richard Dawkins, Science In The Soul: Selected Writings Of A Passionate Rationalist. [REVIEW]Reg Naulty - 2018 - Sophia 57 (1):201-202.
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  24.  37
    Review of Yujin Nagasawa, Maximal God: A New Defence of Perfect Being Theism. [REVIEW]Graham Oppy - 2018 - Sophia 57 (1):189-191.
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  25. How Not to Lie About God: A Review of Elliot Wolfson’s Giving Beyond the Gift : Apophasis an Overcoming Theomania. [REVIEW]Eric R. Severson - 2018 - Sophia 57 (1):193-195.
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  26.  10
    Animals with Soul.Joshua C. Thurow - 2018 - Sophia 57 (1):85-101.
    I argue that ensouled animalism—the view that we are identical to animals that have immaterial souls as parts—has a pair of advantages over its two nearest rivals, materialistic animalism and pure dualism. Contra pure dualism, ensouled animalism can explain how physical predications can be literally true of us. Contra materialistic animalism, ensouled animalism can explain how animals can survive death. Furthermore, ensouled animalism has these advantages without creating any problems beyond those already faced by animalism and by belief in souls. (...)
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  27.  7
    Against Animal Liberation? Peter Singer and His Critics.Gonzalo Villanueva - 2018 - Sophia 57 (1):5-19.
    This article explores Peter Singer’s Animal Liberation thesis and examines the arguments against his work, particularly from certain moral philosophers in the late 1970s and 1980s who seriously engaged with his ideas. This article argues that due to the straightforward, minimalist nature of Singer’s preference utilitarianism, his arguments have remained highly defensible and persuasive. By advancing sentience, above characteristics like intelligence or rationality, as a sufficient criterion for possessing interests, Singer provides a justifiable principle for morally considering animal interests equal (...)
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  28.  5
    Special Issue on Animals and Philosophy.Gonzalo Villanueva - 2018 - Sophia 57 (1):1-4.
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