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  1. Are Gettier Cases Disturbing?Peter Hawke & Tom Schoonen - 2021 - Philosophical Studies 178 (5):1503-1527.
    We examine a prominent naturalistic line on the method of cases, exemplified by Timothy Williamson and Edouard Machery: MoC is given a fallibilist and non-exceptionalist treatment, accommodating moderate modal skepticism. But Gettier cases are in dispute: Williamson takes them to induce substantive philosophical knowledge; Machery claims that the ambitious use of MoC should be abandoned entirely. We defend an intermediate position. We offer an internal critique of Macherian pessimism about Gettier cases. Most crucially, we argue that Gettier cases needn’t exhibit (...)
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  2. Science, scientism, and never-ending myths about the scientistic stance. [REVIEW]Serdal Tümkaya - forthcoming - Metascience:1-4.
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  3. Is (Determinate) Meaning a Naturalistic Phenomenon?Boghossian Paul - 2015 - In Gross Steven, Tebben Nicholas & Williams Michael (eds.), Meaning Without Representation: Essays on Truth, Expression, Normativity, and Naturalism. OUP. pp. 331-358.
    This chapter revisits the question whether facts about intentional content can be understood in purely naturalistic terms. In a previous work, ‘The Rule-Following Considerations’, it was argued that Saul Kripke’s Wittgenstein-inspired discussion of following a rule was, pace Kripke’s intention, best understood as showing that facts about intentional content resist naturalistic reduction. The message of this chapter is the same, although it differs from, and hopefully improves upon, the earlier work in several respects. First, it argues for a somewhat weaker (...)
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  4. Framing Christian Eschatology Through Natural Teleology? Theological Possibilities and Concerns.Mikael Leidenhag - 2019 - Heythrop Journal.
  5. Near-Death Experiences: To the Edge of the Universe.J. M. Fischer - 2020 - Journal of Consciousness Studies 27 (11-12):166-191.
    Most discussions of near-death experiences (NDEs) in both the academic and popular literature contend that they establish ('prove') supernaturalism (about NDEs): they show that the mind is not the brain (and can continue after the brain stops functioning), and they bring us into contact with non-physical realms. I believe that the evidence provided by NDEs for supernaturalism is not persuasive, but I offer an alternative, naturalistic interpretation of these phenomena. On this interpretation, NDEs are 'real' in both senses of the (...)
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  6. The Materialism of Roy Wood Sellars.Balázs Gimes - forthcoming - Hopos: The Journal of the International Society for the History of Philosophy of Science:000-000.
  7. Nagel’s Philosophical Development.Sander Verhaegh - forthcoming - In Ernest Nagel: Between Naturalist Pragmatism and Logical Empiricism.
    Ernest Nagel played a key role in bridging the gap between American philosophy and logical empiricism. He introduced the European analytic approach to the American philosophical community but also remained faithful to the naturalism of his teachers. This paper aims to shed new light on Nagel’s intermediating endeavors by reconstructing his philosophical development in the late 1920s and 1930s. This is a decisive period in Nagel’s career because it is the phase in which he first formulated the principles of his (...)
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  8. Islam and Science: The Philosophical Grounds for a Genuine Debate.Ali Hossein Khani - 2020 - Zygon 55 (4):1011-1040.
    What does it take for Islam and science to engage in a genuine conversation with each other? This essay is an attempt to answer this question by clarifying the conditions which make having such a conversation possible and plausible. I will first distinguish between three notions of conversation: the trivial conversation (which requires sharing a common language and the meaning of its ordinary expressions), superficial conversation (in which although the language is shared, the communicators fail to share the meaning of (...)
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  9. Could the Buddha Have Been a Naturalist?Chien-Te Lin - 2020 - Sophia 59 (3):437-456.
    With the naturalist worldview having become widely accepted, the trend of naturalistic Buddhism has likewise become popular in both academic and religious circles. In this article, I preliminarily reflect on this naturalized approach to Buddhism in two main sections. In section 1, I point out that the Buddha rejects theistic beliefs that claim absolute power over our destiny, opting instead to encourage us to inquire intellectually and behave morally. The distinguishing characteristics of naturalism such as a humanistic approach, rational enquiry, (...)
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  10. The Problem of Natural Divine Causation and the Benefits of Partial Causation: A Response to Skogholt.Mikael Leidenhag - 2020 - Zygon 55 (3):696-709.
  11. Persons and a Metaphysics of the Navel.Dennis M. Weiss - 2018 - Journal of Science Fiction and Philosophy 1:1-15.
    Naturalist views of persons, such as those of the philosophers Annette Baier and Marjorie Grene, emphasize that human persons are cultural animals: We are living, embodied, organic beings, embedded in nature, the product of Darwinian evolution, but dependent on culture. Such naturalist views of persons typically eschew science fiction and look askance at the philosophical fantasies and thought experiments that often populate philosophical treatments of personal identity. Marge Piercy’s dystopian, cyberpunk, science fiction novel He, She and It weaves a complex (...)
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  12. Is Thomas Aquinas's Account of Creation Compatible with Contemporary Science?Brandon Zimmerman - 2020 - The Australasian Catholic Record 97 (3):320.
    Q: Is Thomas Aquinas's account of creation compatible with the account of the natural world given by the contemporary empirical sciences?
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  13. A Natural History of Human Thinking. By Michael Tomasello. Pp. Xi, 178, Harvard University Press, Cambridge, MA, 2014, $19.95. [REVIEW]Bradford McCall - 2020 - Heythrop Journal 61 (5):878-878.
  14. Between Nature and Naturalism: A Critical Engagement with the Natural Environmental Model of Aesthetics.Beatrice Beressi - 2020 - Heythrop Journal 61 (5):737-748.
  15. Entropy, Eternity, and Unheimlichkeit in William James's Philosophy.Romain Mollard - 2020 - American Journal of Theology and Philosophy 41 (1):32.
    For naturalism, fed on recent cosmological speculations, mankind is in a position similar to that of a set of people living on a frozen lake, surrounded by cliffs over which there is no escape, yet knowing that little by little the ice is melting, and the inevitable day drawing near when the last film of it will disappear, and to be drowned ignominiously will be the human creature’s portion. The merrier the skating, the warmer and more sparkling the sun by (...)
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  16. Concepts of Objects as Prescribing Laws: A Kantian and Pragmatist Line of Thought.James O'Shea - 2016 - In Robert Stern and Gabriele Gava, eds., Pragmatism, Kant, and Transcendental Philosophy (London: Routledge): pp. 196–216. London, UK: pp. 196-216.
    Abstract: This paper traces a Kantian and pragmatist line of thinking that connects the ideas of conceptual content, object cognition, and modal constraints in the form of counterfactual sustaining causal laws. It is an idea that extends from Kant’s Critique of Pure Reason through C. I. Lewis’s Mind and the World-Order to the Kantian naturalism of Wilfrid Sellars and the analytic pragmatism of Robert Brandom. Kant put forward what I characterize as a modal conception of objectivity, which he developed as (...)
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  17. God the Object, Sign, and Interpretant.David Rohr - 2019 - Philosophy and Theology 31 (1):97-119.
    The central thesis of this essay is that the relation imagined to hold between the Father, Son, and Holy Spirit corresponds quite closely with the triadic relationship that holds between object, sign, and interpretant, respectively, within C. S. Peirce’s conception of semiosis. Section 1 introduces Peirce’s conception of semiosis. Section 2 supports the main thesis through examination of descriptions of the Trinitarian relations in two classic Christian texts: The New Testament and The Catechism of the Catholic Church. Section 3 reviews (...)
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  18. Methodological naturalism in the sciences.Sandy C. Boucher - 2020 - International Journal for Philosophy of Religion 88 (1):57-80.
    Creationists have long argued that evolutionary science is committed to a dogmatic metaphysics of naturalism and materialism, which is based on faith or ideology rather than evidence. The standard response to this has been to insist that science is not committed to any such metaphysical doctrine, but only to a methodological version of naturalism, according to which science may only appeal to natural entities and processes. But this whole debate presupposes that there is a clear distinction between the natural and (...)
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  19. Natural Theology as a Medium of Communication.David Pickering - 2020 - Heythrop Journal 61 (4):660-670.
  20. Descriptive Psychology and Völkerpsychologie—in the Contexts of Historicism, Relativism, and Naturalism.Christian Damböck, Uljana Feest & Martin Kusch - 2020 - Hopos: The Journal of the International Society for the History of Philosophy of Science 10 (1):226-233.
  21. Erik J. Wielenberg, Value and Virtue in a Godless Universe by Marek Pepliński.Marek Pepliński - 2007 - Forum Philosophicum: International Journal for Philosophy 12 (1):196-201.
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  22. The Coherence of Naturalistic Personal Pantheism.Asha Lancaster-Thomas - 2020 - European Journal for Philosophy of Religion 12 (1):75.
    This paper examines the coherence of naturalistic personal pantheism in an attempt to reconcile pantheism, naturalism, and a personal concept of God. NPP proposes that i) God is identical with the universe, ii) the universe is entirely natural, and iii) God is personal. Several critics of accounts of a God such as this have voiced concerns about a natural — as opposed to a supernatural — God, since a natural God cannot be worship-worthy. In response, I propose a controversial premise (...)
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  23. A Methodological Investigation on Christian Natural Theology.Chulho Youn - 2020 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 62 (1):41-57.
    Summary The purpose of this article is to present a desirable understanding of Christian natural theology in terms of methodology. In the Enlightenment era, natural theology was understood as that which provides support for religious beliefs by starting from a premise that does not include any religious beliefs. The natural theology of this age was performed under the premise that humanity could prove God’s existence by universal reason without the revelation of God, and that everyone could reasonably agree with the (...)
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  24. Quine’s Argument From Despair.Sander Verhaegh - 2014 - British Journal for the History of Philosophy 22 (1):150-173.
    Quine’s argument for a naturalized epistemology is routinely perceived as an argument from despair: traditional epistemology must be abandoned because all attempts to deduce our scientific theories from sense experience have failed. In this paper, I will show that this picture is historically inaccurate and that Quine’s argument against first philosophy is considerably stronger and subtler than the standard conception suggests. For Quine, the first philosopher’s quest for foundations is inherently incoherent; the very idea of a self-sufficient sense datum language (...)
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  25. Extending the Debate on the Argument From Reason.Victor Reppert - 2018 - Philosophia Christi 20 (2):517-539.
    In our exchange in the book, C. S. Lewis’s Christian Apologetics: Pro and Con, edited by Gregory Bassham, David Kyle Johnson argued that four naturalistic views, property dualism, the identity theory, epiphenomenalism, and eliminative materialism, can all meet the challenge posed by a C. S. Lewis–style argument from reason. I maintain that his response fails to take into account what a consistent naturalism is committed to, and that his defenses of these positions fail to put those positions in the clear.
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  26. Retiring the Argument From Reason.David Kyle Johnson - 2018 - Philosophia Christi 20 (2):541-563.
    In C. S. Lewis’s Christian Apologetics: Pro and Con, I took the con in a debate with Victor Reppert about the soundness of Lewis’s famous “argument from reason.” Reppert then extended his argument in an article for Philosophia Christi; this article is my reply. I show that Reppert’s argument fails for three reasons. It “loads the die” by falsely assuming that naturalism, by definition, can't include mental causation "on the basic level.". Physical processes can reliably produce true beliefs. And reasoning (...)
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  27. Humanism and the Death of God: Searching for the Good After Darwin, Marx, and Nietzsche. By Ronald E. Osborn. Pp. 256. Oxford, Oxford University Press, 2017, £58.00. [REVIEW]Peter Joseph Fritz - 2020 - Heythrop Journal 61 (2):364-365.
    Humanism and the Death of God is a critical exploration of secular humanism and its discontents. Through close readings of three exemplary nineteenth-century philosophical naturalists or materialists, who perhaps more than anyone set the stage for our contemporary quandaries when it comes to questions of human nature and moral obligation, Ronald E. Osborn argues that "the death of God" ultimately tends toward the death of liberal understandings of the human as well. Any fully persuasive defense of humanistic values - including (...)
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  28. What Do Philosophers Do? A Few Reflections on Timothy Williamson's "The Philosophy of Philosophy".Andrea Bianchi - 2011 - In Richard Davies (ed.), Analisi. Annuario della Società Italiana di Filosofia Analitica (SIFA) 2011. Milano e Udine: pp. 117-125.
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  29. Naturalizing Semantics and Putnam's Model-Theoretic Argument.Andrea Bianchi - 2002 - Episteme NS: Revista Del Instituto de Filosofía de la Universidad Central de Venezuela 22 (1):1-19.
    Since 1976 Hilary Putnam has on many occasions proposed an argument, founded on some model-theoretic results, to the effect that any philosophical programme whose purpose is to naturalize semantics would fail to account for an important feature of every natural language, the determinacy of reference. Here, after having presented the argument, I will suggest that it does not work, because it simply assumes what it should prove, that is that we cannot extend the metatheory: Putnam appears to think that all (...)
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  30. Nature at the Limits of Science and Phenomenology.David Suarez - 2020 - Journal of Transcendental Philosophy 1 (1):109-133.
    Kant and Heidegger argue that our subjectivity escapes scientific explanation, while also providing the conditions that enable it. This understanding of the relationship between subjectivity and science places limits on the explanatory scope of the sciences. But what makes transcendental reflection on the structure of subjectivity possible in the first place? Fink argues that transcendental philosophy encounters its own limits in attempting to characterize its own conditions of possibility. I argue that the limits of science and transcendental philosophy entail that (...)
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  31. Rule-Following Practices in a Natural World.Wolfgang Huemer - 2020 - Journal of Transcendental Philosophy 1 (1).
    I address the question of whether naturalism can provide adequate means for the scientific study of rules and rule-following behavior. As the term "naturalism" is used in many different ways in the contemporary debate, I will first spell out which version of naturalism I am targeting. Then I will recall a classical argument against naturalism in a version presented by Husserl. In the main part of the paper I will sketch a conception of rule-following behavior that is influenced by Sellars (...)
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  32. Alasdair MacIntyre, Charles Taylor, and The Demise of Naturalism: Reunifying Political Theory and Social Science. By Jason Blakely. Pp. 142, Notre Dame, IN, University of Notre Dame Press, 2016, $35.00. [REVIEW]Michael L. Raposa - 2020 - Heythrop Journal 61 (1):173-174.
  33. Will Postmortal Catholics Have “The Right to Die”?Anna Bugajska - 2019 - Forum Philosophicum: International Journal for Philosophy 24 (2):397-433.
    The article discusses the transhumanist and Catholic perspectives on death and immortality within the speculation on the rise of a postmortal society, and asks the question if Catholics have the right to reject immortalist technologies. To address this problem, I first outline the ideas and technology leading to the rise of a postmortal society, and accept Richard K. Morgan’s Altered Carbon as a counterfactual scenario. Further, the naturalistic and Catholic understandings of death are compared, and it is shown that despite (...)
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  34. Is Metaphysics Immune to Moral Refutation?Alex Barber - unknown - Acta Analytica 35 (4):469-492.
    When a novel scientific theory conflicts with otherwise plausible moral assumptions, we do not treat that as evidence against the theory. We may scrutinize the empirical data more keenly and take extra care over its interpretation, but science is in some core sense immune to moral refutation. Can the same be said of philosophical theories? If a position in the philosophy of mind, for example, is discovered to have eye-widening moral import, does that count against it at all? Actual responses (...)
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  35. Sign and Object : Quine’s Forgotten Book Project.Sander Verhaegh - 2019 - Synthese 196 (12):5039-5060.
    W. V. Quine’s first philosophical monograph, Word and Object, is widely recognized as one of the most influential books of twentieth century philosophy. Notes, letters, and draft manuscripts at the Quine Archives, however, reveal that Quine was already working on a philosophical book in the early 1940s; a project entitled Sign and Object. In this paper, I examine these and other unpublished documents and show that Sign and Object sheds new light on the evolution of Quine’s ideas. Where “Two Dogmas (...)
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  36. The Tension in Critical Compatibilism. [REVIEW]Robert H. Wallace - 2019 - Ethical Theory and Moral Practice:321-332.
    Paul Russell’s The Limits of Free Will is more than the sum of its parts. Among other things, Limits offers readers a comprehensive look at Russell’s attack on the problematically idealized assumptions of the contemporary free will debate. This idealization, he argues, distorts the reality of our human predicament. Herein I pose a dilemma for Russell’s position, critical compatibilism. The dilemma illuminates the tension between Russell’s critical and compatibilist commitments. The problem is not obviously insurmountable, and as a compatibilist who (...)
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  37. High Science and Natural Sciences: Greek Theologians and the Science and Religion Interactions.Kostas Tampakis - 2019 - Zygon 54 (4):1067-1086.
  38. Philosophical Perspectives Impacting Darwin's Practical and Contemplative Attitudes.Bernard J. Verkamp - 2019 - American Journal of Theology and Philosophy 40 (2):98.
    In the nineteenth century cultural milieu in which Darwin lived and worked, it was generally assumed that art and religion enjoyed a close relationship. While differing in their view of religion in many respects, common to all the major proponents of the Naturphilosophie that had infiltrated the cultural milieu of both German and English nineteenth century scientists1 was their tendency to sublate the earlier, eighteenth century, Idealist conceptual thought of the Absolute by what they labeled “the intuition and feeling for (...)
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  39. Husserl on 'Besinnung' and Formal Ontology.Mirja Helena Hartimo - 2019 - In Metametaphysics and the Sciences: Historical and Philosophical Perspectives. pp. 200-215.
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  40. Common Sense Metaphysics: Themes From the Philosophy of Lynne Rudder Baker.Luis R. G. Oliveira & Kevin Corcoran (eds.) - 2020 - Routledge.
    Lynne Baker was a trenchant critic of reductionist and physicalist conceptions of the universe, as well as the foremost defender of the constitution view of human persons. Baker was a staunch defender of a kind of practical realism, or what she sometimes called a metaphysics of everyday life. And it was this general “common sense” philosophical outlook that underwrote her non-reductionist, constitution view of reality. Whereas most of her contemporaries were given to metaphysical reductionism and eliminativism, born of a penchant (...)
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  41. In Defense of Sensible Naturalism.Paul Draper - 2007 - In God or Blind Nature? Philosophers Debate the Evidence.
    This paper critiques Alvin Plantinga's evolutionary argument against naturalism. Plantinga argues that, since unplanned evolution is not likely to produce trustworthy cognitive faculties, evolutionary naturalists cannot rationally believe anything--including naturalism itself. This paper contends that this argument rests on a crucial but faulty inference from the premise that the probability that our cognitive faculties are reliable given unplanned evolution is low or inscrutable. The conclusion that evolutionary naturalists cannot rationally believe in unplanned evolution does not follow from this "probability thesis." (...)
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  42. Atheism, Naturalism, and Morality.Louise Antony - 2020 - In Raymond Arragon & Michael Peterson (eds.), Contemporary Debates in Philosophy of Religion, 2nd edition. Hoboken, NJ, USA: John Wiley & Sons. pp. 66-78.
    It is a commonly held view that the existence of moral value somehow depends upon the existence of God. Some proponents of this view take the very strong position that atheism entails that there is no moral value; but most take the weaker position that atheism cannot explain what moral value is, or how it could have come into being. Call the first position Incompatibility, and the second position Inadequacy. In this paper, I will focus on the arguments for Inadequacy. (...)
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  43. Onward Christian Philosophers.Angus J. L. Menuge - 2019 - Philosophia Christi 21 (1):11-15.
    Christian philosophers have engaged naturalism in three main ways: direct refutation; systematic comparison; and sustained development of compelling alternative accounts. While all of these options have value, I argue that it is, and especially, that are most likely to win converts, and that we are witnessing an encouraging strategic shift in that direction. Options and bring Christian philosophers into closer dialogue with their naturalistic counterparts, building mutual respect and a greater opportunity for Christian philosophers to gain a full and fair (...)
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  44. Working From Within: The Nature and Development of Quine’s Naturalism. [REVIEW]Ali Hossein Khani - 2020 - The Philosophical Quarterly 70 (278):210-212.
    Working from Within: The Nature and Development of Quine's Naturalism. By Verhaegh Sander.
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  45. A Formal Apology for Metaphysics.Samuel Baron - 2018 - Ergo: An Open Access Journal of Philosophy 5.
    There is an old meta-philosophical worry: very roughly, metaphysical theories have no observational consequences and so the study of metaphysics has no value. The worry has been around in some form since the rise of logical positivism in the early twentieth century but has seen a bit of a renaissance recently. In this paper, I provide an apology for metaphysics in the face of this kind of concern. The core of the argument is this: pure mathematics detaches from science in (...)
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  46. On Plantinga on Belief in Naturalism.Troy Cross - manuscript
    An extended critical investigation of Plantinga's evolutionary argument against naturalism (EAAN). -/- I wrote this a couple of years ago as a way of thinking through the argument, but now lack the ambition to revise it into a paper. (It's too long to be a paper, too short and too narrowly focused on one person's argument to be a book.) Rather than let it age in private, I'm sharing it publicly for anyone interested in Plantinga's argument.
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  47. Mathematical Knowledge and Naturalism.Fabio Sterpetti - 2019 - Philosophia 47 (1):225-247.
    How should one conceive of the method of mathematics, if one takes a naturalist stance? Mathematical knowledge is regarded as the paradigm of certain knowledge, since mathematics is based on the axiomatic method. Natural science is deeply mathematized, and science is crucial for any naturalist perspective. But mathematics seems to provide a counterexample both to methodological and ontological naturalism. To face this problem, some naturalists try to naturalize mathematics relying on Darwinism. But several difficulties arise when one tries to naturalize (...)
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  48. Neo-Naturalism, Conciliatory Explanations, and Spatiotemporal Surprises.Uziel Awret - 2019 - Frontiers in Psychology 9.
    Some materialists believe that physics is rich enough to bridge Levine's Explanatory Gap1, while others believe that it is not. Here I promote an intermediate position holding that physics is rich enough to explain why this gap seems more intractable than similar inter-theoretic explanatory gaps, without providing a full-blown “physical” explanation of consciousness. At a minimum, such an approach needs to explore the prospects of empirical discoveries that can diminish the power of anti-physicalist arguments like Chalmers's “conceivability argument”2 and Jackson's (...)
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  49. How Biology Shapes Philosophy: New Foundations for Naturalism by Livingstone Smith, David (Ed.). [REVIEW]Stephen M. Downes - 2017 - Evolutionary Studies in Imaginative Culture 1:149-152.
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  50. Mathematical Knowledge, the Analytic Method, and Naturalism.Fabio Sterpetti - 2018 - In Sorin Bangu (ed.), Naturalizing Logico-Mathematical Knowledge. Approaches from Philosophy, Psychology and Cognitive Science. New York, Stati Uniti: pp. 268-293.
    This chapter tries to answer the following question: How should we conceive of the method of mathematics, if we take a naturalist stance? The problem arises since mathematical knowledge is regarded as the paradigm of certain knowledge, because mathematics is based on the axiomatic method. Moreover, natural science is deeply mathematized, and science is crucial for any naturalist perspective. But mathematics seems to provide a counterexample both to methodological and ontological naturalism. To face this problem, some authors tried to naturalize (...)
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