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1 — 50 / 178
  1. added 2020-05-08
    Is a Good God Logically Possible?James P. Sterba - 2020 - International Journal for Philosophy of Religion 87 (3):203-208.
  2. added 2020-05-01
    God, Modality, and Morality.William E. Mann - 2015 - Oxford University Press USA.
    Suppose that God exists: what difference would that make to the world? The answer depends on the nature of God and the nature of the world. In this book, William E. Mann argues in one new and sixteen previously published essays for a modern interpretation of a traditional conception of God as a simple, necessarily existing, personal being. Divine simplicity entails that God has no physical composition or temporal stages; that there is in God no distinction between essence and existence; (...)
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  3. added 2020-03-25
    Moral Responsibility in a Maximally Great Being.Stephen Kershnar - 2004 - Philo 7 (1):97-113.
    If God is essentially all-good, then he is not morally responsible. If God is maximally great, then he is essentially both omnipotent and omniscient and these latter properties ensure that he is essentially all-good. From essential all-goodness, it follows that he does not have the power to choose evil. This in turn results in his lacking the power to do evil and thus his not being responsible for avoiding it. This conclusion is not defeated by objections that differ based on (...)
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  4. added 2020-01-23
    Can God’s Goodness Save the Divine Command Theory From Euthyphro?Jeremy Koons - 2012 - European Journal for Philosophy of Religion 4 (1):177-195.
    Recent defenders of the divine command theory like Adams and Alston have confronted the Euthyphro dilemma by arguing that although God’s commands make right actions right, God is morally perfect and hence would never issue unjust or immoral commandments. On their view, God’s nature is the standard of moral goodness, and God’s commands are the source of all obligation. I argue that this view of divine goodness fails because it strips God’s nature of any features that would make His goodness (...)
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  5. added 2020-01-20
    What If God Commanded Something Horrible? A Pragmatics-Based Defence of Divine Command Metaethics.Philipp Kremers - forthcoming - Religious Studies:1-21.
    The objection of horrible commands claims that divine command metaethics is doomed to failure because it is committed to the extremely counterintuitive assumption that torture of innocents, rape, and murder would be morally obligatory if God commanded these acts. Morriston, Wielenberg, and Sinnott-Armstrong have argued that formulating this objection in terms of counterpossibles is particularly forceful because it cannot be simply evaded by insisting on God’s necessary perfect moral goodness. I show that divine command metaethics can be defended even against (...)
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  6. added 2020-01-03
    God's Nature and Attributes.Ide Lévi & Alejandro Pérez - 2019 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3 (2).
  7. added 2019-08-28
    Semiclassical Theism and the Passage of Planck Times.James Goetz - 2016 - Theology and Science 14 (3):325–339.
    This paper models God and time in the framework of modern physics. God bridges and simultaneously exists in (1) a universe with infinite tenseless time and (2) a created parallel universe with tensed time and a point origin. The primary attributes of God are inexhaustible love, inexhaustible perception, and inexhaustible force. The model also incorporates modern physics theories that include relativity, the conservation of energy, quantum mechanics, and multiverse geometry. For example, creation out of nothing and divine intervention are subject (...)
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  8. added 2019-08-19
    Cognitive Science of Religion and the Cognitive Consequences of Sin.Rik Peels, Hans Van Eyghen & Gijsbert Van den Brink - 2018 - In Hans Van Eyghen, Rik Peels & Gijsbert Van den Brink (eds.), NewDevelopments in the Cognitive Science of Religion: The Rationality of Religious Belief. Dordrecht: Springer.
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  9. added 2019-08-14
    Metaphorical Theology: Models of God in Religious Language.Sallie McFague - 1982 - Fortress Press.
  10. added 2019-07-04
    Образи гріхів і спокус у богородичних оповіданнях Афанасія Кальнофойського, Іоаникія Галятовського і Димитрія Туптала.Olha Dubyna - 2018 - NaUKMA Researh Papers. Literary Studies 1:3-8.
    У статті висвітлено головні особливості змалювання образів гріхів і спокус у збірках богородичних оповідань «Тератургима» Афанасія Кальнофойського, «Небо новоє» і «Скарбниця потребная» Іоаникія Галятовського та «Руно орошенноє» Димитрія Туптала. Розглянуто релігійно-філософське потрактування зла бароковими книжниками в контексті канонічної церковної традиції та визначено основні групи образів, якими воно представлене в богородичних текстах. Особливу увагу приділено зображенню гріха як хвороби, знерухомлення, пригноблення, падіння, бруду і втрати цілісності людської природи.
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  11. added 2019-06-06
    Is Creation Really Good?: Bonaventure’s Position.O. S. F. Ilia Delio - 2009 - American Catholic Philosophical Quarterly 83 (1):3-22.
    The relationship between being and goodness is one of the most engaging philosophical questions, particularly in light of the new science, which pointsto the interconnectedness of the physical world. The relationship between being and goodness is examined here in the thought of Bonaventure, who maintainsa primacy of the good. Bonaventure’s integration of philosophy and theology provides an understanding of being as goodness and hence an understandingof being as relational and generative. Because being is good, created reality is intrinsically good and (...)
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  12. added 2019-06-06
    Plantinga on “Felix Culpa”: Analysis and Critique.Marilyn McCord Adams - 2008 - Faith and Philosophy 25 (2):123-140.
    In “Supralapsarianism, or ‘O Felix Culpa,’” Alvin Plantinga turns from defensive apologetics to the project of Christian explanation and offers a supralapsarian theodicy: the reason God made us in a world like this is that God wanted to create a world including the towering goods of Incarnation and atonement—goods which are appropriate only in worlds containing a sufficient amount of sin, suffering, and evil as well. Plantinga’s approach makes human agents and their sin, suffering and evil, instrumental means to the (...)
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  13. added 2019-06-06
    Goodness Needs No Privilege: A Reply to Funkhouser.Thomas D. Senor - 2006 - Faith and Philosophy 23 (4):423-431.
    According to Eric Funkhouser, omnipotence and necessary moral perfection (what Funkhouser calls "impeccability") are not compatible. Funkhouser gives two arguments for this claim. In this paper, I argue that neither of Funkhouser's arguments is sound. The traditional theist can reasonably claim that, contra Funkhouser, (i) there is no possible being who possesses all of God's attributes sans impeccability, and (ii) the fact that there are things that God cannot do does not entail that God lacks omnipotence. Armed with (i) and (...)
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  14. added 2019-06-06
    Aquinas’s Unsuccessful Theodicy.Eric Roark - 2006 - Philosophy and Theology 18 (2):247-256.
    In this paper I examine Thomas Aquinas’s attempt at theodicy. Aquinas’s theodicy, utilizing the book of Job, maintains that God uses suffering and fear as a method to encourage us to form a loving relationship with Him. I argue that Aquinas’s theodicy fails because an all-loving God would not utilize suffering and fear as a method by which to encourage us to form a loving relationship with Him. As I argue through example, loving relationships between persons are not underwritten on (...)
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  15. added 2019-06-06
    Miracles and Larmer.Christine Overall - 2003 - Dialogue 42 (1):123-136.
    As this article is published, Robert Larmer and I have been engaged in a debate that is now eighteen years long, often with gaps of many years between ripostes, about the nature and significance of miracles. The Larmer/overall oeuvre now includes six works, including the two published here. I am grateful to the editors of Dialogue for giving me the opportunity to respond to Larmer’s most recent entry in the debate.
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  16. added 2019-06-06
    Is God Necessarily Good?: A. A. HOWSEPIAN.A. A. Howsepian - 1991 - Religious Studies 27 (4):473-484.
    Few propositions are so widely affirmed among Christian theists as God is wholly good. We say of God that he is wholly good when we mean to say that God never does evil. One proposed explanation for why God is wholly good, of course, is that God is necessarily good. Although is uncontroversial among Christian theists, clearly does not enjoy such universal favour. Whereas such prominent theists as St Anselm, St Thomas Aquinas, Alvin Plantinga, and T. V. Morris have defended (...)
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  17. added 2019-06-06
    The Goodness of God.Leon Roth - 1927 - Journal of Philosophical Studies 2 (8):503-515.
    The problem to which the present paper is addressed is one aspect of that of the relationship between Religion and Morality. That God is good is a proposition which presents itself to many with axiomatic force, and by its help the path is traced which leads directly either from Religion to Morality or from Morality to Religion. Yet the reflective mind may well ask: By what evidence, or in what way, do we know that God is good? If the proposition (...)
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  18. added 2019-04-29
    Mark C. Murphy, God's Own Ethics: Norms of Divine Agency and the Argument From Evil. Reviewed By. [REVIEW]Mark Satta - 2018 - Philosophy in Review 38 (2):73-75.
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  19. added 2018-09-21
    When Mountains Cease to Be Mountains: An Interreligious Meditation on the Sanctification of Desire.Richard Oxenberg - manuscript
    What is the relationship of human desire to divine love? Spiritual traditions teach us that human desire achieves its true aim only through elevation into the life of divine love. In this essay, I provide a reading of three sayings from three spiritual traditions - Buddhist, Taoist, and Christian - in order to explore the meaning of this. By weaving these sayings together, I believe, we can use them to illuminate one another as well as recognize a basic commonality among (...)
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  20. added 2018-08-12
    Belief in a Good and Loving God: A Case Study in the Varieties of a Religious Belief.Gabriel Citron - 2014 - In Andrew Moore (ed.), God, Mind and Knowledge. Farnham, UK: Routledge. pp. 67-86.
    There has been much recent debate over the meaning of the claim that God is good and loving. Although the participants in this debate strongly disagree over the correct analysis of the claim, there is nonetheless agreement across all parties that there is a single correct analysis. This paper aims to overthrow this consensus, by showing that sentences such as ‘There is a good and loving God’ are often used to express a variety of beliefs with quite different logico-grammatical characteristics. (...)
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  21. added 2018-06-15
    How Could Prayer Make a Difference? Discussion of Scott A. Davison, Petitionary Prayer: A Philosophical Investigation.Caleb Murray Cohoe - 2018 - European Journal for Philosophy of Religion 10 (2):171-185.
    I critically respond to Scott A. Davison, Petitionary Prayer: A Philosophical Investigation. I attack his Contrastive Reasons Account of what it takes for a request to be answered and provide an alternative account on which a request is answered as long as it has deliberative weight for the person asked. I also raise issues with Davison’s dismissive treatment of direct divine communication. I then emphasize the importance of value theory for addressing the puzzles of petitionary prayer. Whether a defense of (...)
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  22. added 2018-06-13
    The Legend of the Living Water.Richard Oxenberg - manuscript
  23. added 2018-06-11
    God, Evil, and Occasionalism.Matthew Shea & C. P. Ragland - 2018 - Religious Studies 54 (2):265-283.
    In a recent paper, Alvin Plantinga defends occasionalism against an important moral objection: if God is the sole direct cause of all the suffering that results from immoral human choices, this causal role is difficult to reconcile with God’s perfect goodness. Plantinga argues that this problem is no worse for occasionalism than for any of the competing views of divine causality; in particular, there is no morally relevant difference between God directly causing suffering and God indirectly causing it. First, we (...)
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  24. added 2018-05-16
    Are All Things Permissible?: A Look at Woody Allen's "Crimes and Misdemeanors".Richard Oxenberg - manuscript
    In this essay I examine the moral message presented in Woody Allen's film, "Crimes and Misdemeanors.".
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  25. added 2018-03-24
    The Agony of the Infinite: The Presence of God as Phenomenological Hell.A. G. Holdier - 2018 - In Simon Cushing (ed.), Heaven & Philosophy. Lanham, MD: Lexington Books. pp. 119-135.
    Much recent academic literature on the afterlife has been focused on the justice of eternity and whether a good God could allow a person to experience eternal suffering in Hell. Two primary escapes are typically suggested to justify never-ending punishment for sinners: the traditional view focuses the blame for an individual’s condemnation away from God onto the sinner’s freely chosen actions; the universalist position denies the eternality of the punishment on the grounds that God’s inescapable love and eventual victory over (...)
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  26. added 2018-03-23
    Heaven and Philosophy.Simon Cushing (ed.) - 2017 - Lanham, MD: Lexington Books.
    This volume is a collection of essays analyzing different issues concerning the nature, possibility, and desirability of heaven as understood by the Abrahamic faiths of Judaism, Christianity. and Islam. Topics include whether or not it is possible that a mortal could, upon bodily death, become an inhabitant of heaven without loss of identity, where exactly heaven might be located, whether or not everyone should be saved, or if there might be alternative destinations (including some less fiery versions of Hell). Chapter (...)
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  27. added 2018-02-17
    The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy. [REVIEW]Robert Hanna - 1987 - Review of Metaphysics 41 (1):155-157.
    That a good person cannot be harmed is a basic truth of traditional ethics, especially as conceived by Plato and Kant: human goodness is the approximation to perfect, rational self-sufficiency. Martha Nussbaum's project in The Fragility of Goodness is precisely to raise serious doubts about such a view; more positively, her task is to demonstrate the essential role of "luck" in moral life. Moral luck is what is external, contingent, and beyond human control in moral experience. Nussbaum wants to say (...)
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  28. added 2018-02-08
    The Spirit and the Ego: A Brief Cognitive Model for the Spiritual Path.Richard Oxenberg - manuscript
    In this very brief piece, I outline a way of thinking about spiritual pursuits.
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  29. added 2018-01-22
    On Eternal Punishment: A Brief Dialogue.Richard Oxenberg - manuscript
    In this brief dialogue I consider the humanity and morality of the doctrine of eternal punishment.
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  30. added 2017-12-28
    Review of God's Goodness and God's Evil by James Kellenberger. [REVIEW]Lloyd Strickland - 2017 - Reading Religion.
  31. added 2017-09-07
    The Grounds of Worship.Tim Bayne & Yujin Nagasawa - 2006 - Religious Studies 42 (3):299-313.
    Although worship has a pivotal place in religious thought and practice, philosophers of religion have had remarkably little to say about it. In this paper we examine some of the many questions surrounding the notion of worship, focusing on the claim that human beings have obligations to worship God. We explore a number of attempts to ground our supposed duty to worship God, and argue that each is problematic. We conclude by examining the implications of this result, and suggest that (...)
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  32. added 2017-06-05
    God is Not the Author of Sin: An Anselmian Response to McCann.Katherin A. Rogers - 2007 - Faith and Philosophy 24 (3):300-310.
    Following Anselm of Canterbury I argue against Hugh McCann’s claim that a traditional, classical theist understanding of God’s relationship to creation entails that God is the cause of our choices, including our choice to sin. I explain Anselm’s thesis that God causes all that has ontological status, yet does not cause sin. Then I show that McCann’s God, if not a sinner, must nonetheless be an unloving deceiver, McCann’s theodicy fails on its own terms, his proposed requirements for moral authenticity (...)
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  33. added 2017-06-05
    Divine Creation and Perfect Goodness in a ‘No Best World’ Scenario.Myron A. Penner - 2006 - International Journal for Philosophy of Religion 59 (1):25-47.
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  34. added 2017-06-05
    The Vanity of God.Charles Taliaferro - 1989 - Faith and Philosophy 6 (2):140-154.
    Christian theism gives rise to what may be termed the problem of Divine vanity. The God of Christianity seems to be vain with respect to matters of creation, worship, and redemption. God’s creating beings in His own image is akin to an artist creating self-portraits. The Divine command (or invitation) that these image-bearers worship Him seems to be the height of egotism. In matters of redemption, God still insists upon being in the limelight, the talk of the town. This prima (...)
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  35. added 2017-06-05
    Divine Impeccability.Vincent Brümmer - 1984 - Religious Studies 20 (2):203 - 214.
    In the Christian tradition it has generally been claimed that God, being perfectly good, has the attribute not only of impeccantia but also of impeccabilitas . Thus, for example, Aquinas held that ‘God is unable to will anything evil. Hence it is evident that God cannot sin’; and according to the Westminster Confession, ‘God,…being holy and righteous, neither is nor can be the author or approver of sin’.
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  36. added 2017-06-05
    Intrinsic Maxima and Omnibenevolence.Edward Wierenga - 1979 - International Journal for Philosophy of Religion 10 (1):41 - 50.
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  37. added 2017-05-30
    Theism and Morality.Christian Miller - 2017 - In Leonard Clapp (ed.), Philosophy for Us. Cognella. pp. 113-123.
    This textbook chapter briefly introduces and defend a way of thinking about the relationship between God and morality. Section one explains how “God” is meant to be understood. Section two then introduces the position that morality depends in some way upon God. Section three turns to some of the leading arguments for this view. Finally, we will conclude with the most powerful challenge to this approach, namely what has come to be called the Euthyphro Dilemma.
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  38. added 2017-05-21
    The God Who Died on a Cross.Richard Oxenberg - manuscript
    This is a spiritual-theological reflection on the meaning of the Cross of Christ, in the form of a prose-poetic monologue.
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  39. added 2017-03-02
    Blameworthiness, Love, and Strong Divine Sovereignty.Peter Furlong - 2017 - Sophia 56 (3):419-433.
    In this paper, I explore some problems faced by those who endorse what I will call strong divine sovereignty. According to this view, every worldly event is guaranteed by God’s causal activity. The first problem this view faces is that it seems to make God morally blameworthy. I explore several possible ways for defenders of SDS to avoid this conclusion. Unfortunately, however, each of these solutions leaves another problem intact: if SDS is true, then it appears that God is not (...)
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  40. added 2017-03-02
    Is God the Cause of Sin?Peter Furlong - 2014 - Faith and Philosophy 31 (4):422-434.
    In this paper I will investigate one way of resolving the apparent tension between the following three propositions, endorsed by some theists: Every worldly event is a consequence guaranteed by God’s unimpedible causal activity, People sin, God is not the cause of sin. In particular, I will examine what I will call the unadorned privation defense, which has roots in Aquinas and continues to find defenders. I will argue that although defenders of this view successfully rebut certain criticisms, their defense (...)
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  41. added 2017-02-16
    Divine Moral Goodness, Supererogation and The Euthyphro Dilemma.Alfred Archer - 2016 - International Journal for Philosophy of Religion 79 (2):147-160.
    How can we make sense of God’s moral goodness if God cannot be subject to moral obligations? This question is troubling for divine command theorists, as if we cannot make sense of God’s moral goodness then it seems hard to see how God’s commands could be morally good. Alston argues that the concept of supererogation solves this problem. If we accept the existence of acts that are morally good but not morally required then we should accept that there is no (...)
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  42. added 2017-02-16
    God, Goodness, and Philosophy, Ed. Harriet A. Harris. [REVIEW]Raymond J. Vanarragon - 2014 - Faith and Philosophy 31 (1):109-112.
  43. added 2017-02-14
    Dobroć (Boga - Goodness of God).Marek Pepliński - 2016 - In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny, Kraków 2016. Wydawnictwo WAM. pp. 121-40.
    The paper presents some historical (Plato, Aristotle, Plotin, Augustine, Boethius, Aquinas) and main contemporary topics about different accounts of goodness of God understood as ontological goodness, perfection and as ethical goodness - impeccability and benevolence. The arguments for goodness of God are presented, mainly from stance of Thomas Aquinas classical theism as well as arguments against compatibility of essential goodness and omnipotence (N. Pike) and being an moral agent. The article draws perspective of different philosophical issues connected with goodness of (...)
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  44. added 2017-02-12
    The Blank Face of Love: The Possibility of Goodness in the Literary and Philosophical Work of Iris Murdoch1.Jennifer Spencer Goodyer - 2009 - Modern Theology 25 (2):217-237.
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  45. added 2017-02-12
    The Goodness and Dignity of Man in the Christian Tradition1.Thomas F. Torrance - 1988 - Modern Theology 4 (4):309-322.
  46. added 2017-02-12
    Moral Goodness and the Truth of Religious Claims.Mark Smith - 1981 - Sophia 20 (1):17-24.
  47. added 2017-02-11
    Euthyphro and the Goodness of God Incarnate.Robin Le Poidevin - 2011 - Ratio 24 (2):206-221.
    A familiar problem is here viewed from an unfamiliar angle. The familiar problem is the Euthyphro dilemma: if God wills something because it is good, then goodness is independent of God, so God becomes, morally speaking, de trop. On the other hand, if something is good because God wills it, then, given the absence of constraint on what God may will, moral truths are – counterintuitively – contingent. An examination of the kinds of necessity and possibility at work in this (...)
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  48. added 2017-02-09
    Wynn, Mark. God and Goodness: A Natural Theological Perspective.Lawrence Dewan - 2001 - Review of Metaphysics 54 (4):954-955.
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  49. added 2017-02-09
    Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology.Philip L. Quinn - 1991 - Review of Metaphysics 45 (2):408-410.
    This volume contains eleven essays, an introduction to them by the editor, and an appendix consisting of the editor's translation of Boethius's De hebdomadibus. Two of the essays are reprinted, one with substantial revisions; the rest appear in print here for the first time.
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  50. added 2017-02-09
    Goodness and Nature.Michael Slote - 1989 - Review of Metaphysics 42 (3):640-641.
    In the late 1950s and 1960s some of the impetus for renewed interest in ethical naturalism came from philosophers like Elizabeth Anscombe, Peter Geach, and Philippa Foot, who acknowledged the influence of Aristotle and Aquinas upon their own thinking. In Goodness and Nature, Peter Simpson argues that this recent ethical naturalism takes insufficient notice of the older tradition of naturalism that stems from Aristotle and Aquinas, and in addition to offering an extended critique of the various trends of Anglo-American meta-ethics (...)
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1 — 50 / 178