92 found
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  1. Self-Authentication, and Modality De Re: A Prolegomenon'.Robert Oakes & Religious Experience - forthcoming - American Philosophical Quarterly, Vi.
     
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  2.  25
    Strong Interiority and (Traditional) Theism: What's the Problem?Robert Oakes - 2012 - Ratio 25 (1):68-78.
    Central to Spinozism is the thesis that the immanence of the Divine Substance in the cosmos (in natural objects) is – like the immanence of the dancer in the dance –maximal or total. Just as the dance consists entirely of the dancer in aesthetically-stylized motion, so the domain of nature is nothing in addition to God in cosmic guise. Accordingly, natural objects constitute modes of God. Hence, Spinozism and (traditional) theism are obviously irreconcilable. For it is indispensable to theism that (...)
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  3.  3
    Strong Interiority and Theism: What's the Problem?Robert Oakes - 2012 - Ratio 25 (1):68-78.
    Central to Spinozism is the thesis that the immanence of the Divine Substance in the cosmos is – like the immanence of the dancer in the dance –maximal or total. Just as the dance consists entirely of the dancer in aesthetically‐stylized motion, so the domain of nature is nothing in addition to God in cosmic guise. Accordingly, natural objects constitute modes of God. Hence, Spinozism and theism are obviously irreconcilable. For it is indispensable to theism that the immanence of God (...)
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  4. Life, Death, and the Hiddenness of God.Robert Oakes - 2008 - International Journal for Philosophy of Religion 64 (3):155 - 160.
    Many philosophers have contended that (traditional) theism or supernaturalism suffers from what can properly be called the Problem of Divine Hiddenness (the PDH ). [See Howard-Snyder and Moser 2002]. Moreover, it is the contention of many proponents of the PDH that this “problem,” if, indeed, not just a component of the “problem of evil,” bears a striking similarity to the latter. Specifically, at the heart of this ostensible difficulty for theism is that Divine “Hiddenness,” like pain and suffering—or at least (...)
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  5.  21
    The God Delusion.Robert Oakes - 2008 - Faith and Philosophy 25 (4):447-451.
  6.  19
    Theism and Infallibilism: Can the Marriage Be Saved? Response to Blaauw.Robert Oakes - 2007 - Religious Studies 43 (3):355.
    This essay constitutes a brief response to Martin Blaauw's paper, 'Divorcing theism from infallibilism', "Religious Studies," 43 (2007), 349-354, in which he raises a number of thought-provoking objections to an earlier paper of mine which appeared in this journal: 'Theism and infallibilism: a marriage made in heaven?', "Religious Studies," 40 (2004), 193-201. In the following counter-response, I hope to show that the argument developed in my original essay manages to survive his objections. (All page references in the text are to (...)
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  7.  40
    Divine Omnipresence and Maximal Immanence: Supernaturalism Versus Pantheism.Robert Oakes - 2006 - American Philosophical Quarterly 43 (2):171 - 179.
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  8.  22
    Transparent Veridicality and Phenomenological Imposters.Robert Oakes - 2005 - Faith and Philosophy 22 (4):413-425.
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  9. Transparent Veridicality and Phenomenological Imposters: The Telling Issue.Robert Oakes - 2005 - Faith and Philosophy 22 (4):413-425.
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  10.  29
    Theism and Infallibilism: A Marriage Made in Heaven?Robert Oakes - 2004 - Religious Studies 40 (2):193-201.
    Many philosophers ardently subscribe to what can be called the doctrine of public-world fallibilism (DPWF), i.e. the doctrine that human persons can never have infallible awareness of the truth of propositions such as that expressed by the sentence ‘There is an olive on the kitchen floor’. It has, of course, been standard to contrast such claims with epistemically tentative first-person phenomenological reports, e.g. ‘It seems to me that there is olive on the kitchen floor’. According to the DPWF, for any (...)
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  11.  13
    Ontological Arguments and Belief in God.Robert Oakes - 1998 - Faith and Philosophy 15 (3):379-383.
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  12.  16
    Creation as Theodicy.Robert Oakes - 1997 - Faith and Philosophy 14 (4):510-522.
    The doctrine of Tzimzum (or divine “withdrawal”) occupies pride of place in the Jewish mystical tradition as a response to what is arguably the chief theological or metaphysical concern of that tradition: namely, how God’s Infinity or Absolute Unlimitedness does not preclude the existence of a distinct domain of finite being. Alternatively, how can it be that God, by virtue of His Maximal Plenteousness, does not exhaust the whole of Reality? I attempt to show that, while a plausible argument - (...)
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  13. Creation as Theodicy: In Defense of a Kabbalistic Approach to Evil.Robert Oakes - 1997 - Faith and Philosophy 14 (4):510-522.
    The doctrine of Tzimzum occupies pride of place in the Jewish mystical tradition as a response to what is arguably the chief theological or metaphysical concern of that tradition: namely, how God’s Infinity or Absolute Unlimitedness does not preclude the existence of a distinct domain of finite being. Alternatively, how can it be that God, by virtue of His Maximal Plenteousness, does not exhaust the whole of Reality? I attempt to show that, while a plausible argument - one that does (...)
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  14.  42
    The Divine Infinity.Robert Oakes - 1997 - The Monist 80 (2):251-265.
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  15.  3
    The Divine Infinity: Can Traditional Theists Justifiably Reject Pantheism?Robert Oakes - 1997 - The Monist 80 (2):251-265.
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  16.  8
    God and Cosmos: Can the "Mystery of Mysteries" Be Solved?Robert Oakes - 1996 - American Philosophical Quarterly 33 (3):315 - 323.
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  17.  21
    Mystical Union, Traditional Theism and Veridicality: A Revisitation. [REVIEW]Robert Oakes - 1996 - International Journal for Philosophy of Religion 39 (2):65 - 76.
  18. Representational Sensing: What's the Problem?Robert A. Oakes - 1993 - In Edmond Leo Wright (ed.), New Representationalisms: Essays in the Philosophy of Perception. Brookfield: Avebury.
     
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  19.  9
    Emanation Ex Deus: A Defense.Robert Oakes - 1992 - American Philosophical Quarterly 29 (2):163 - 171.
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  20.  6
    Temporality and Divinity: An Analytic Hurdle. [REVIEW]Robert Oakes - 1992 - Sophia 31 (1-2):11-26.
  21.  33
    Essays on the Philosophy of George Berkeley.Robert Oakes - 1990 - Idealistic Studies 20 (3):264-266.
  22.  57
    The Wrath of God.Robert Oakes - 1990 - International Journal for Philosophy of Religion 27 (3):129 - 140.
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  23.  12
    Union with God.Robert Oakes - 1990 - Faith and Philosophy 7 (2):165-176.
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  24. Union with God: A Theory.Robert Oakes - 1990 - Faith and Philosophy 7 (2):165-176.
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  25.  14
    Theistic Orthodoxy, Theistic Consubstantialism, and Theistic Internalism.Robert Oakes - 1986 - International Journal for Philosophy of Religion 19 (3):177 - 189.
  26.  22
    Mysticism, Veridicality, and Modality.Robert Oakes - 1985 - Faith and Philosophy 2 (3):217-235.
  27.  13
    Theism and Pantheism Again.Robert Oakes - 1985 - Sophia 24 (1):32-37.
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  28.  18
    Reply to Professor Zagzebski.Robert Oakes - 1984 - New Scholasticism 58 (4):460-463.
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  29.  21
    Does Traditional Theism Entail Pantheism?Robert Oakes - 1983 - American Philosophical Quarterly 20 (1):105 - 112.
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  30. Material Things: A Cartesian Conundrum.Robert Oakes - 1983 - Pacific Philosophical Quarterly 64 (2):144.
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  31.  12
    Perishability, the Actual World, and the Existence of God.Robert Oakes - 1983 - Religious Studies 19 (4):493.
    In this paper I shall formulate and defend what I take to be a fresh argument for the rationality of theistic belief. Specifically, I propose to establish the reasonableness of believing the following proposition to be true: Every possible world that includes the existence of perishable objects includes the existence of God. Success in this endeavour would, of course, ensure the reasonableness of believing that the possible world which happens to be actual – including, as it does, the existence of (...)
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  32.  6
    Reply to Michael Levine.Robert Oakes - 1983 - Religious Studies 19 (2):235 - 239.
    I am grateful to Mr Levine for his careful and accurate rendering of the thesis which I presented and defended in my first paper on the topic of ‘self-authenticating religious experience’. As should be reasonably clear from his remarks, I defended therein the negative and somewhat modest epistemological thesis that even if it is inconceivable for there to occur self-authenticating experience of God, it is far from obvious that such is the case. Hence, it seems to me that the claim (...)
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  33.  8
    Philosophical Abstracts.Does Traditional Theism Entail Pantheism & Robert Oakes - 1983 - American Philosophical Quarterly 20 (1).
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  34.  33
    Seeing Our Own Faces: A Paradigm for Indirect Realism.Robert Oakes - 1982 - Philosophy and Phenomenological Research 42 (March):442-448.
  35.  11
    Existence Across Possible Worlds: An Epistemological Resolution.Robert Oakes - 1981 - Southern Journal of Philosophy 19 (2):205-216.
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  36.  1
    Existence Across Possible Worlds: An Epistemological Resolution.Robert Oakes - 1981 - Southern Journal of Philosophy 19 (2):205-216.
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  37.  48
    Religious Experience and Epistemological Miracles: A Moderate Defense of Theistic Mysticism. [REVIEW]Robert Oakes - 1981 - International Journal for Philosophy of Religion 12 (2):97 - 110.
  38.  12
    Religious Experience, Sense-Perception and God's Essential Unobservability.Robert Oakes - 1981 - Religious Studies 17 (3):357.
  39.  15
    A New Argument for the Existence of God.Robert A. Oakes - 1980 - New Scholasticism 54 (2):213-223.
  40.  7
    Classical Theism and Pantheism: A Reply to Professor Quinn.Robert A. Oakes - 1980 - Religious Studies 16 (3):353 - 356.
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  41.  14
    Classical Theism and Pantheism: A Reply to Professor Quinn: ROBERT A. OAKES.Robert A. Oakes - 1980 - Religious Studies 16 (3):353-356.
    I am grateful to Philip Quinn for his thorough and penetrating critique of my paper on classical theism and pantheism. He has given me much to think about, and it would be philosophically remiss of me not to acknowledge that – in the light of his remarks – the argument which I employed in defence of the thesis that classical theism implies a version of pantheism might well benefit from some amendment. However, the purpose of this brief counter-rejoinder is to (...)
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  42.  10
    Religious Experience, Self-Authentication, and Modality de Re: A Prolegomenon.Robert A. Oakes - 1979 - American Philosophical Quarterly 16 (3):217 - 224.
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  43.  29
    Knowledge, Probability, and Nomic Connections: A Reply to Professor OLEN.Robert Oakes - 1978 - Southern Journal of Philosophy 16 (2):133-135.
  44.  31
    God and Physical Objects.Robert A. Oakes - 1978 - International Journal for Philosophy of Religion 9 (1):16 - 29.
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  45.  52
    How to Rescue the Traditional Causal Theory of Perception.Robert A. Oakes - 1978 - Philosophy and Phenomenological Research 38 (March):370-383.
  46.  72
    An Illusion About Phenomenalism.Robert A. Oakes - 1977 - Southern Journal of Philosophy 15 (2):201-206.
  47.  2
    An Illusion About Phenomenalism.Robert A. Oakes - 1977 - Southern Journal of Philosophy 15 (2):201-206.
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  48. A Prolegomenon to Future Exploration of the Ontological Argument.Robert A. Oakes - 1977 - Pacific Philosophical Quarterly 58 (4):344.
     
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  49.  17
    Classical Theism and Pantheism: A Victory for Process Theism?Robert A. Oakes - 1977 - Religious Studies 13 (2):167 - 173.
    In "anselm's discovery", professor hartshorne argues that there is 'no issue' between theism and pantheism. classical or orthodox theists, it seems eminently fair to say, can be expected to recoil from such a claim with more than a little indignation. what i attempt to establish, however, is that hartshorne is correct. in short, i argue that the doctrine of 'god's-constant-conservation-of-all-things' (clearly an essential or integral doctrine of classical theism) entails that the 'spatiotemporal' matrix has the property of being included within (...)
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  50.  14
    Classical Theism and Pantheism: A Victory for Process Theism?: ROBERT A. OAKES.Robert A. Oakes - 1977 - Religious Studies 13 (2):167-173.
    In Anselm's Discovery , Professor Hartshorne makes the rather startling and counterintuitive claim that ‘…there is indeed no issue between theism and pantheism. We all exist in the divine being, as St Paul said.’ 1 Classical or orthodox theists, it seems eminently fair to say, can be expected to recoil from any such suggestion with more than a little indignation. First of all, it might well be objected that Hartshorne - as a ‘process theist’ - is not a classical theist, (...)
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