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  1. An Atheistic Argument From Ugliness.Scott F. Aikin & Nicholaos Jones - 2015 - European Journal for Philosophy of Religion 7 (1):209-217.
    The theistic argument from beauty has what we call an 'evil twin', the argument from ugliness. The argument yields either what we call 'atheist win', or, when faced with aesthetic theodicies, 'agnostic tie' with the argument from beauty.
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  2. Reply to Trakakis and Nagasawa.Michael Almeida & Graham Oppy - 2005 - Ars Disputandi 5:5-11.
    Nick Trakakis and Yujin Nagasawa criticise the argument in Almeida and Oppy . According to Trakakis and Nagasawa, we are mistaken in our claim that the sceptical theist response to evidential arguments from evil is unacceptable because it would undermine ordinary moral reasoning. In their view, there is no good reason to think that sceptical theism leads to an objectionable form of moral scepticism. We disagree. In this paper, we explain why we think that the argument of Nagasawa and Trakakis (...)
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  3. Religious Diversity and Epistemic Luck.Max Baker-Hytch - 2014 - International Journal for Philosophy of Religion 76 (2):171-191.
    A familiar criticism of religious belief starts from the claim that a typical religious believer holds the particular religious beliefs she does just because she happened to be raised in a certain cultural setting rather than some other. This claim is commonly thought to have damaging epistemological consequences for religious beliefs, and one can find statements of an argument in this vicinity in the writings of John Stuart Mill and more recently Philip Kitcher, although the argument is seldom spelled out (...)
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  4. Paratheism: A Proof That God Neither Exists nor Does Not Exist.Steven James Bartlett - 2016 - Willamette University Faculty Research Website: Http://Www.Willamette.Edu/~Sbartlet/Documents/Bartlett_Paratheism_A%20Proof%20that%20God%20neither%2 0Exists%20nor%20Does%20Not%20Exist.Pdf.
    Theism and its cousins, atheism and agnosticism, are seldom taken to task for logical-epistemological incoherence. This paper provides a condensed proof that not only theism, but atheism and agnosticism as well, are all of them conceptually self-undermining, and for the same reason: All attempt to make use of the concept of “transcendent reality,” which here is shown not only to lack meaning, but to preclude the very possibility of meaning. In doing this, the incoherence of theism, atheism, and agnosticism is (...)
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  5. The Six Ways of Atheism: New Logical Disproofs of the Existence of God.Geoffrey Berg - 2009 - Bijdragen, Tijdschrift Voor Filosofie En Theologie 70 (4):482 - 483.
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  6. The God of Eth and the God of Earth.Michael Bergmann & Jeffrey E. Brower - 2007 - Think 5 (14):33-38.
    Stephen Law has recently argued (Think 9), using a dialogue set on the fictional planet Eth, that traditional belief in God is . Bergmann and Brower argue that theists on Earth should not be convinced.
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  7. Anselmian Theism and Indefinitely Extensible Perfection.Einar Duenger Bohn - 2012 - Philosophical Quarterly 62 (249):671-683.
    The Anselmian Thesis is the thesis that God is that than which nothing greater can be thought. In this paper, I argue that such a notion of God is incoherent due to greatness being indefinitely extensible: roughly, for any great being that can be, there is another one that is greater, so there cannot be a being than which nothing greater can be. Someone will say that it is impossible to produce the best, because there is no perfect creature, and (...)
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  8. Is Religion Undermined By Evolutionary Arguments?Louis Caruana - 2010 - European Journal for Philosophy of Religion 2 (1):85 - 106.
    I examine three major antireligious arguments that are often proposed in various forms by cognitive and evolutionary scientists, and indicate possible responses to them. A fundamental problem with the entire debate arises because the term "religion" is too vague. So I reformulate the debate in terms of a less vague central concept: faith. Referring mainly to Aquinas on faith, I proceed by evaluating how the previously mentioned cognitive and evolutionary arguments fare when dealing with faith. The results show that some (...)
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  9. Paley's 'Proof' of the Existence of God.Hugh Chandler - manuscript
    Paley’s ‘proof’ of the existence of God, or some supposed version of it, is well known. In this paper I offer the real thing and two objections to it. One objection is my own, and the other is provided by Darwin.
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  10. Divine Hiddenness and Belief de Re.Benjamin S. Cordry - 2009 - Religious Studies 45 (1):1-19.
    In this paper I argue that Poston and Dougherty's attempt to undermine the problem of divine hiddenness by using the notion of belief de re is problematic at best. They hold that individuals who appear to be unbelievers (because they are de dicto unbelievers) may actually be de re believers. I construct a set of conditions on ascribing belief de re to show that it is prima facie implausible to claim that seemingly inculpable and apparent unbelievers are really de re (...)
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  11. Stumbling on the Threshold: A Reply to Gwiazda on Threshold Obligations.John Danaher - 2012 - Religious Studies 48 (4):469-478.
    Bayne and Nagasawa have argued that the properties traditionally attributed to God provide an insufficient grounding for the obligation to worship God. They do so partly because the same properties, when possessed in lesser quantities by human beings, do not give rise to similar obligations. In a recent paper, Jeremy Gwiazda challenges this line of argument. He does so because it neglects the possible existence of a threshold obligation to worship, i.e. an obligation that only kicks in when the value (...)
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  12. A Transcending Presence. Four Pre-Modern Christian Positions on the Hiddenness of God: Augustine; Pseudo-Dionysius; Aquinas; Luther.Kevin Vannice Dodd - 1995 - Dissertation, Vanderbilt University
    The purpose of this dissertation is to chart the ways in which four seminal, pre-modern figures in the church's history-- Aurelius Augustine, Pseudo-Dionysius the Areopagite, Thomas Aquinas, and Martin Luther--understood the mystery and incomprehensibility of God. ;Two have consistently analogical programs which assume their termination to be in a beatific vision of the utter intelligibility of God: Augustine and Thomas. Augustine has what appears to be a fourfold distinction: God eludes us due to our sinfulness as we are confronted by (...)
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  13. The Arguments From Confusion and Biblical Defects (2006).Theodore Drange - manuscript
    Many have said that God is hidden. This alleged hiddenness is particularly troublesome for evangelical Christianity, much more so than generally recognized, for it would render certain facts about the world and about the Bible very hard to explain on the hypothesis that the God of evangelical Christianity exists. Those facts would be best explained by appeal to the alternate hypothesis that that deity does not exist. Three evidential, epistemic, atheological arguments emerge from this consideration. One of them is the (...)
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  14. Nonbelief Vs. Lack of Evidence.Theodore M. Drange - 1998 - Philo 1 (1):105-114.
    After a presentation of the problem of God's hiddenness, there is discussion of two arguments for God's nonexistence related to that problem. One is the Lack-of-evidence Argument (LEA), according to which there would have been good objective evidence of God's existence if he were to exist. The other is the Argument from Nonbelief (ANB), according to which there would not be as many nonbelievers as there actually are if God were to exist. Reasons are given for assessing ANB as a (...)
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  15. Divine Hiddenness as Deserved.Travis Dumsday - 2014 - Faith and Philosophy 31 (3):286-302.
    The problem of divine hiddenness has become one of the most prominent arguments for atheism in contemporary philosophy of religion. The basic idea: we have good reason to think that God, if He existed, would make Himself known to us such that His existence could not be rationally doubted . And since He hasn’t done so, we can be confident that He does not actually exist. One line of response that has received relatively little attention is the argument that God (...)
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  16. Divine Hiddenness and Creaturely Resentment.Travis Dumsday - 2012 - International Journal for Philosophy of Religion 72 (1):41-51.
    Abstract On Schellenberg’s formulation of the problem of divine hiddenness, a loving God would ensure that anyone capable of having a relationship with Him, and not resisting it, would be granted sufficient evidence to make belief in God rationally indubitable. And He would do this by granting a powerful religious experience to every person at the moment he or she reaches the age of reason. Here I lay out a new reason why God might delay revelation of himself, justifiably allowing (...)
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  17. Divine Hiddenness, Free-Will, and the Victims of Wrongdoing.Travis Dumsday - 2010 - Faith and Philosophy 27 (4):423-438.
    Schellenberg’s hiddenness argument against the existence of God has generated a great deal of discussion. One prominent line of reply has been the idea that God refrains from making His existence more apparent in order to safeguard our moral freedom. Schellenberg has provided extensive counter-replies to this idea. My goal here is to pursue an alternate line of response, though one that still makes some reference to the importance of free-will. It will be argued that God may remain temporarily ‘hidden’ (...)
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  18. God is NOT Hidden.Steven M. Duncan - manuscript
    In this paper I argue that there is no problem of Divine Hiddenness for Christians and offer an alternate explanation for the widespread claim that God's existence is hidden based on the Christian doctrine of Original Sin.
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  19. The Negation of Nonsense is Nonsense: Hilary Putnam on Science and Religion.Yiftach J. H. Fehige - 2010 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 52 (4):350-376.
    While the influential analytical philosopher Hilary Putnam has made significant contributions to philosophy of mind, philosophy of language and philosophy of science, he isn't generally regarded as a philosopher of religion or a theologian. Nonetheless, I argue that his work should be of great interest to philosophers of religion and theologians. Focusing on the relationship between science and religion, this paper explores the importance of Putnam's attempt to reconcile his anti-metaphysical stance and his commitment to a religious form of life (...)
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  20. Die Frage Nach Gott Und Eine Kritik der Überzogenen Antwort von Norbert Hoerster.Yiftach J. H. Fehige - 2006 - Theologie Und Philosophie 81 (4):93-103.
    In this paper I show why Norbert Hoerster's plea for atheism is rather unconvincing.
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  21. An Examination of John Schellenberg's Austere Ultimism. [REVIEW]Peter Forrest - 2013 - Sophia 52 (3):535-551.
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  22. The Atheistic Argument From Outrageousness.Bryan Frances - forthcoming - Think.
    When pressed, many atheists offer three reasons why they reject theism: there is strong evidence against theism, there is no strong evidence for theism, and theism is so outrageous that it needs a great deal of support in order for us to believe it in a reasonable manner. I examine the third reason, arguing that it fails.
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  23. Bringing About and Conjunction: A Reply to Bigelow on Omnificence.Ghislain Guigon - 2009 - Analysis 69 (3):452-458.
    Church and Fitch have argued that from the verificationationist thesis “for every proposition, if this proposition is true, then it is possible to know it” we can derive that for every truth there is someone who knows that truth. Moreover, Humberstone has shown that from the latter proposition we can derive that someone knows every truth, hence that there is an omniscient being. In his article “Omnificence”, John Bigelow adapted these arguments in order to argue that from the assumption "every (...)
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  24. The Argument From Divine Hiddenness.Daniel Howard-Snyder - 1996 - Canadian Journal of Philosophy 26 (3):433 - 453.
    Do we rightly expect a perfectly loving God to bring it about that, right now, we reasonably believe that He exists? It seems so. For love at its best desires the well-being of the beloved, not from a distance, but up close, explicitly participating in her life in a personal fashion, allowing her to draw from that relationship what she may need to flourish. But why suppose that we would be significantly better off were God to engage in an explicit, (...)
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  25. Divine Hiddenness: New Essays.Daniel Howard-Snyder & Paul Moser (eds.) - 2001 - Cambridge University Press.
    For many people the existence of God is by no means a sufficiently clear feature of reality. This problem, the fact of divine hiddenness, has been a source of existential concern and has sometimes been taken as a rationale for support of atheism or agnosticism. In this collection of essays, a distinguished group of philosophers of religion explore the question of divine hiddenness in considerable detail. The issue is approached from several perspectives including Jewish, Christian, atheist and agnostic. There is (...)
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  26. Analytische Religionsphilosophie - Eine Einführung.Christoph Jäger - 1998 - In Analytische Religionsphilosophie. pp. 11-51.
  27. Consciousness and the Nonexistence of God.Greg Janzen - 2013 - Journal of Philosophical Research 38:1-25.
    According to the Judeo-Christian-Islamic theological tradition, or "classical theism," disembodiment (or non-physicality) and psychologicality are two of God’s necessary or essential attributes. This paper mounts a case for the thesis that these attributes are incompatible. More exactly, it provides compelling evidentiary support for the claim that, given the basic structure of consciousness, it is impossible for a psychological being to be disembodied (and vice versa). But if it is impossible for a psychological being to be disembodied (and vice versa), then, (...)
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  28. Is God's Belief Requirement Rational?Greg Janzen - 2011 - Religious Studies 47 (4):465-478.
    This paper sketches an evidential atheological argument that can be answered only if one of the central tenets of some theistic traditions is rejected, namely, that (propositional) belief in God is a necessary condition for salvation. The basic structure of the argument is as follows. Under theism, God is essentially omniscient, but no one can be both omniscient and irrational. So, if there is reason to hold that God is irrational, then it would follow that God doesn’t exist. And there (...)
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  29. John Earman: Hume's Abject Failure. [REVIEW]Jeffrey Koperski - 2002 - Philosophia Christia 4 (2).
  30. A Modern Nihilism.Marc Krellenstein - manuscript
    Presents the author's evolving views of the best current positions on certain core philosophical and psychological problems as they developed over time. These positions together suggest a skeptical or nihilist perspective modified by evolutionary psychology and contemporary philosophy that embraces our desire to live as best we can and the relative and psychological reality of values, free will and other phenomena while recognizing limitations on their foundations and our understanding. The below makes no claims to originality for most of the (...)
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  31. The Justice and Goodness of Hell.John Lamont - 2011 - Faith and Philosophy 28 (2):152-173.
    The paper considers the objections to Christianity raised by David Lewis, which accuse Christians of immorality on the grounds of their worshipping a monstrous being who punishes finite evils by the infinite punishment of hell. It distinguishes between the objection that God is a monster because such punishment would be unjust, and the objection that even if damnation is just, God is a monster because he wills or allows the dreadful evil of hell by creating beings that can be justly (...)
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  32. The Meaning of Life.Stephen Law - 2012 - Think 11 (30):25 - 38.
    This is an article that explores the question "what is the meaning of life?" particularly with respect to humanism and theism. It defends a humanist position, and refutes a number of arguments for the conclusion that a meaningful human existence requires the existence of God.
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  33. Philosophical Roast or (What I Think).Psychotic Logician - manuscript
  34. Does God Know What It's Like Not to Know?Rob Lovering - 2013 - Religious Studies 49 (1):85-99.
    The topic of divine omniscience is well-trodden ground, with philosophers and theologians having asked virtually every question there is to ask about it. The questions regarding God's omniscience to be addressed here are as follows. First, is omniscience best understood as maximal propositional knowledge along with maximal experiential knowledge? I argue that it is. Second, is it possible for God to be essentially omniscient? I argue that it is not.
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  35. God and Evidence: Problems for Theistic Philosophers.Rob Lovering - 2013 - Bloomsbury Academic.
    For nearly two millennia, theistic philosophers have had to contend with problems raised against their theistic beliefs. Typically raised by nontheistic (atheistic and agnostic) philosophers, these problems have ranged from critiques of theistic philosophers’ arguments for God’s existence to arguments for the nonexistence of God. In this book, I present a new set of problems for theistic philosophers’ theistic beliefs. The problems pertain specifically to three types of theistic philosopher, to be referred to here as “theistic inferentialists,” “theistic noninferentialists,” and (...)
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  36. The Problem of the Theistic Evidentialist Philosophers.Rob Lovering - 2010 - Philo 13 (2):185-200.
    That theistic evidentialist philosophers have failed to make the evidential case for theism to atheistic evidentialist philosophers raises a problem—a question to be answered. I argue here that—of the most plausible possible solutions to this problem—each is either inadequate or, when adequate, in conflict with the theistic evidentialist philosophers’ defining beliefs. I conclude that the problem of the theistic evidentialist philosophers—the question of why theistic evidentialist philosophers have failed to make their case to atheistic evidentialist philosophers—is a problem for theistic (...)
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  37. Divine Hiddenness and Inculpable Ignorance.Robert P. Lovering - 2004 - International Journal for Philosophy of Religion 56 (2/3):89-107.
    J. L. Schellenberg claims that the weakness of evidence for God’s existence is not merely a sign that God is hidden, “it is a revelation that God does not exist.” In Divine Hiddenness : New Essays, Michael J. Murray provides a “soul-making” defense of God’s hiddenness, arguing that if God were not hidden, then some of us would lose what many theists deem a good thing: the ability to develop morally significant characters. In this paper, I argue that Murray’s soul-making (...)
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  38. Grim's Arguments Against Omniscience and Indefinite Extensibility.Laureano Luna - 2012 - International Journal for Philosophy of Religion 72 (2):89-101.
    Patrick Grim has put forward a set theoretical argument purporting to prove that omniscience is an inconsistent concept and a model theoretical argument for the claim that we cannot even consistently define omniscience. The former relies on the fact that the class of all truths seems to be an inconsistent multiplicity (or a proper class, a class that is not a set); the latter is based on the difficulty of quantifying over classes that are not sets. We first address the (...)
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  39. On Gellman's Attempted Rescue.Stephen Maitzen - 2010 - European Journal for Philosophy of Religion 2 (1):193 - 198.
    In "Ordinary Morality Implies Atheism" (2009), I argued that traditional theism threatens ordinary morality by relieving us of any moral obligation to prevent horrific suffering by innocent people even when we easily can. In the current issue of this journal, Jerome Gellman attempts to rescue that moral obligation from my charge that theism destroys it. In this reply, I argue that his attempted rescue fails.
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  40. Ordinary Morality Implies Atheism.Stephen Maitzen - 2009 - European Journal for Philosophy of Religion 1 (2):107 - 126.
    I present a "moral argument" for the nonexistence of God. Theism, I argue, can’t accommodate an ordinary and fundamental moral obligation acknowledged by many people, including many theists. My argument turns on a principle that a number of philosophers already accept as a constraint on God’s treatment of human beings. I defend the principle against objections from those inclined to reject it.
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  41. Review of Mitchell Silver's A Plausible God: Secular Reflections on Liberal Jewish Theology. [REVIEW]Joel Marks - 2007 - Philosophy Now (62):38-39.
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  42. The Explanatory Challenge of Religious Diversity.Jason Marsh & Jon Marsh - 2016 - In Helen De Cruz & Ryan Nichols (eds.), Advances in Religion, Cognitive Science, and Experimental Philosophy. Bloomsbury Academic. pp. 61-83.
    The challenge from religious diversity is widely thought to be one of the most important challenges facing religious belief. Despite this consensus, however, many epistemologists think that standard versions of the challenge fail because they threaten to implicate many seemingly reasonable yet highly controversial non-religious beliefs. In light of this we develop an alternative, less discussed, diversity challenge that does not generalize. This challenge concerns why so much religious diversity exists in the first place given common religious, and in particular (...)
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  43. The Cambridge Companion to Atheism.Michael Martin (ed.) - 2006 - Cambridge University Press.
    In this 2007 volume, eighteen of the world's leading scholars present original essays on various aspects of atheism: its history, both ancient and modern, defense and implications. The topic is examined in terms of its implications for a wide range of disciplines including philosophy, religion, feminism, postmodernism, sociology and psychology. In its defense, both classical and contemporary theistic arguments are criticized, and, the argument from evil, and impossibility arguments, along with a non religious basis for morality are defended. These essays (...)
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  44. The Improbability of God.Michael Martin & Ricki Monnier (eds.) - 2006 - Prometheus Books.
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  45. Hume, Causation and Two Arguments Concerning God.Jason Megill - 2014 - European Journal for Philosophy of Religion 6 (2):169--177.
    In Dialogues Concerning Natural Religion, Hume (1779/1993) appeals to his account of causation (among other things) to undermine certain arguments for the existence of God. If 'anything can cause anything', as Hume claims, then the Principle of Causal Adequacy is false; and if the Principle of Causal Adequacy is false, then any argument for God's existence that relies on that principle fails. Of course, Hume's critique has been influential. But Hume's account of causation undermines the argument from evil at least (...)
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  46. God, the Meaning of Life, and a New Argument for Atheism.Jason Megill & Daniel Linford - 2016 - International Journal for Philosophy of Religion 79 (1):31-47.
    We raise various puzzles about the relationship between God and the meaning of life. These difficulties suggest that, even if we assume that God exists, and even if God’s existence would entail that our lives have meaning, God is not and could not be the source of the meaning of life. We conclude by discussing implications of our arguments: these claims can be used in a novel argument for atheism; these claims undermine an extant argument for God’s existence; and they (...)
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  47. Introducing Philosophy of Religion.Chad V. Meister - 2009 - Routledge.
    Introduction -- Religion and the philosophy of religion -- Religion and the world religions -- Philosophy and the philosophy of religion -- Philosophy of religion timeline -- Religious beliefs and practices -- Religious diversity and pluralism -- The diversity of religions -- Religious inclusivism and exclusivism -- Religious pluralism -- Religious relativism -- Evaluating religious systems -- Religious tolerance -- Conceptions of ultimate reality -- Ultimate reality : the absolute and the void -- Ultimate reality : a personal God -- (...)
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  48. Skeptheism: Is Knowledge of God’s Existence Possible?Moti Mizrahi - 2017 - European Journal for Philosophy of Religion 9 (1):41--64.
    In this paper, I sketch an argument for the view that we cannot know (or have good reasons to believe) that God exists. Some call this view “strong agnosticism” but I prefer the term “skeptheism” in order to clearly distinguish between two distinct epistemic attitudes with respect to the existence of God, namely, agnosticism and skepticism. For the skeptheist, we cannot know (or have good reasons to believe) that God exists, since there can be neither conceptual (a priori) nor empirical (...)
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  49. Arguments for Atheism.Graham Oppy - 2013 - In Stephen Bullivant & Michael Ruse (eds.), The Oxford Handbook of Atheism. Oxford University Press. pp. 53.
    This paper consider three families of arguments for atheism. First, there are direct arguments for atheism: arguments that theism is meaningless, or incoherent, or logically inconsistent, or impossible, or inconsistent with known fact, of improbable given known fact, or morally repugnant, or the like. Second, there are indirect arguments for atheism: direct arguments for something that entails atheism. Third, there are comparative arguments for atheism: e.g., arguments for the view that (atheistic) naturalism is more theoretically virtuous than theism.
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  50. God.Graham Oppy - 2012 - In Neil Manson & Robert Barnard (eds.), Continuum Companion to Metaphysics. pp. 246-68.
    This paper argues that considerations about causal origins of the universe do not favour theism over naturalism. Indeed, if the only data that is relevant to the choice between theism and naturalism is data about causal origins, then it turns out that considerations about causal origins favour naturalism over theism.
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