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  1.  21
    Moral knowledge: theism vs. Naturalism.Zoheir Bagheri Noaparast - 2025 - International Journal for Philosophy of Religion 97 (2):185-193.
    Noah McKay (2023) has proposed a novel argument against naturalism. He argues that while theism can explain our ability to arrive at a body of moral beliefs that are generally accurate and complete’, naturalism fails to do so. He argues that naturalism has only social and biological grounds to account for our moral beliefs, which means that naturalism can only claim pragmatic value for our moral beliefs. McKay dedicates his paper to arguing against naturalism. This paper will focus on theism (...)
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  2.  9
    Moral knowledge: theism vs. Naturalism.Zoheir Bagheri Noaparast - 2025 - International Journal for Philosophy of Religion 97 (2):185-193.
    Noah McKay ( 2023 ) has proposed a novel argument against naturalism. He argues that while theism can explain our ability to arrive at a body of moral beliefs that are generally accurate and complete’, naturalism fails to do so. He argues that naturalism has only social and biological grounds to account for our moral beliefs, which means that naturalism can only claim pragmatic value for our moral beliefs. McKay dedicates his paper to arguing against naturalism. This paper will focus (...)
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  3.  24
    Miraculosity claims as inferences to the best explanation: why reasoning about miracles must be abductive.Justin Felip D. Daduya - 2025 - International Journal for Philosophy of Religion 97 (2):173-183.
    When, if ever, is it reasonable to claim that an absurd event is a miracle? Hume famously says that claims like these are never reasonable. Wittgenstein, on the other hand, says that one is free to do so whenever one can feel an event’s divine origins, but confines himself to these subjective assessments and not claims about the actual causal processes leading to the event itself. In this paper, I argue that there are some cases where particular believers, using abductive (...)
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  4.  6
    Miraculosity claims as inferences to the best explanation: why reasoning about miracles must be abductive.Justin Felip D. Daduya - 2025 - International Journal for Philosophy of Religion 97 (2):173-183.
    When, if ever, is it reasonable to claim that an absurd event is a miracle? Hume famously says that claims like these are never reasonable. Wittgenstein, on the other hand, says that one is free to do so whenever one can feel an event’s divine origins, but confines himself to these subjective assessments and not claims about the actual causal processes leading to the event itself. In this paper, I argue that there are some cases where particular believers, using abductive (...)
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  5.  5
    The role of divine grace in Kant’s rational religion.Carl Hildebrand - 2025 - International Journal for Philosophy of Religion 97 (2):107-125.
    Kant’s rational religion has been described as a failure because his idea of redemption contains contradictory appeals to human responsibility and divine assistance. For example, John Hare has argued that Kant cannot explain how human beings can bridge a moral gap between an ideal state of virtue and an imperfect disposition. In this paper, I defend Kant from this criticism, arguing that his rational religion is coherent: human agency and divine assistance may each contribute to redemption without inconsistency. I argue (...)
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  6.  11
    The role of divine grace in Kant’s rational religion.Carl Hildebrand - 2025 - International Journal for Philosophy of Religion 97 (2):107-125.
    Kant’s rational religion has been described as a failure because his idea of redemption contains contradictory appeals to human responsibility and divine assistance. For example, John Hare has argued that Kant cannot explain how human beings can bridge a moral gap between an ideal state of virtue and an imperfect disposition. In this paper, I defend Kant from this criticism, arguing that his rational religion is coherent: human agency and divine assistance may each contribute to redemption without inconsistency. I argue (...)
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  7.  23
    The return of the positivist theory of religion.Whitley Kaufman - 2025 - International Journal for Philosophy of Religion 97 (2):155-171.
    The dominant explanation of the origins of religion in the nineteenth century was what we will call the Positivist Theory of religion, according to which religion is understood as form of primitive science, falsely based on an animistic method of explanation of events. Recently, this theory has been revived under the guise of evolutionary psychology and has arguably become the dominant naturalistic explanation of religion today. This essay examines this new form of animism based on the hypothesis of an ‘agency (...)
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  8.  7
    Evil as privation: its true meaning and import.Pierce Alexander Marks - 2025 - International Journal for Philosophy of Religion 97 (2):127-154.
    Many contemporary philosophers have presumed that the doctrine of evil as privation simply means that there can be no evils that count as positive realities. However, this interpretation is naive, and does not cohere well with the Christian theological tradition, especially the work of Augustine, who is widely regarded as the touchstone proponent of the doctrine. The goal of this paper is to clarify the more nuanced, teleological meaning of the doctrine of “evil as privation,” as well as to establish (...)
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  9.  10
    Review of Rik peels, Life Without God. [REVIEW]Colin Ruloff - 2025 - International Journal for Philosophy of Religion 97 (2):195-198.
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  10.  6
    The contradictory god thesis and non-dialetheic mystical contradictory theism.Ricardo Sousa Silvestre - 2025 - International Journal for Philosophy of Religion 97 (2):83-105.
    When faced with the charge that a given concept of God is contradictory, the standard move among philosophers and theologians has been to try to explain away the contradiction and show that the concept of God in question is consistent. This has to do, of course, with the Law of Non-Contradiction (LNC). Another option, which has recently generated interest among logicians and analytic philosophers of religion, is to reject such a move as unnecessary and defend what might be called the (...)
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  11.  30
    Free will, transworld depravity, and divine omniscience.Alessandro Fiorello - 2025 - International Journal for Philosophy of Religion 97 (1):33-44.
    In this essay I am going to attempt to resuscitate the logical problem of evil. Since the problem is well known I will be brief in motivating it. It is widely held within the field of philosophy of religion that the problem of evil in its logical form is a dead end. That is, it is accepted that there is no logical incoherence in supposing that a perfectly loving and all-powerful god exists alongside the existence of evil. One of the (...)
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  12.  18
    Free will, transworld depravity, and divine omniscience.Alessandro Fiorello - 2025 - International Journal for Philosophy of Religion 97 (1):33-44.
    In this essay I am going to attempt to resuscitate the logical problem of evil. Since the problem is well known I will be brief in motivating it. It is widely held within the field of philosophy of religion that the problem of evil in its logical form is a dead end. That is, it is accepted that there is no logical incoherence in supposing that a perfectly loving and all-powerful god exists alongside the existence of evil. One of the (...)
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  13.  85
    A soul-making theodicy for animals?Phil Halper & Kenneth Williford - 2025 - International Journal for Philosophy of Religion 97 (1):45-60.
    Animal suffering seems to undermine several well-known traditional theistic responses to the problem(s) of evil, such as the appeal to the Fall of Humanity or to human free will. The soul-making theodicy is also inapplicable to non-human animals, if it should turn out that they do not have souls capable of being improved by suffering. Recently, however, it has been suggested by Trent Dougherty that when the soul-making theodicy is combined with the Adams-Chisholm notion of the defeat of evil and (...)
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  14.  19
    Basic religious certainty and the new testament.Neil O’Hara - 2025 - International Journal for Philosophy of Religion 97 (1):1-16.
    Are there basic religious certainties? That is, are there any beliefs which religious people legitimately hold without the need for rational justification? The question has been tackled, in different ways, by both Hinge Epistemologists and by Reformed Epistemologists. For the former, discussion has revolved around very general religious beliefs such as ‘God exists’ (e.g. Pritchard, 2000; Helm, 2001; Hoyt, 2007; Ariso, 2020). Reformed Epistemologists, like Alvin Plantinga, argue that Christian theism and particular Christian beliefs are ‘properly basic’ in that ‘I (...)
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  15.  18
    Omnisubjectivity: an essay on God and Subjectivity. Linda Zagzebski. Oxford University Press, 2023, x and 209 pp, $35 (hrd). [REVIEW]Graham Renz - 2025 - International Journal for Philosophy of Religion 97 (1):77-81.
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  16.  17
    An open theist critique of Peels’ account of divine repentance.Ferhat Yöney - 2025 - International Journal for Philosophy of Religion 97 (1):17-31.
    Rik Peels ( 2016 ) treats divine repentance as a biblical theme and presents this theme as a paradox in which divine repentance, divine omniscience and divine moral perfect goodness are an inconsistent triad. To solve this paradox, Peels suggests that God does not know about some of his own future acts, and distinguishes his solution from open theism, although he accepts that open theism can also escape the paradox. In this work, I criticize Peels’ account of divine repentance from (...)
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  17.  56
    Against the Aloneness Argument.Jacob Huls - 2025 - International Journal for Philosophy of Religion 97:1-14.
    Ryan Mullins and Joseph Schmid have recently advanced what they dub the “aloneness argument” against divine simplicity. Their argument assumes both that God is omniscient and is free not to create, and they deduce from these (and some other allegedly plausible premises) that divine simplicity is false. In this paper, I respond to their argument. I begin by summarizing a recent characterization of divine simplicity proffered by Eleonore Stump, and then I explain Mullins’s and Schmid’s aloneness argument against divine simplicity. (...)
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  18.  22
    Evil as Privation: Its True Meaning and Import.Pierce Alexander Marks - 2025 - International Journal for Philosophy of Religion 97:1-28.
    Many contemporary philosophers have presumed that the doctrine of evil as privation simply means that there can be no evils that count as positive realities. However, this interpretation is naive, and does not cohere well with the Christian theological tradition, especially the work of Augustine, who is widely regarded as the touchstone proponent of the doctrine. The goal of this paper is to clarify the more nuanced, teleological meaning of the doctrine of “evil as privation,” as well as to establish (...)
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  19. The Contradictory God Thesis and Non-Dialetheic Mystical Contradictory Theism.Ricardo Sousa Silvestre - 2025 - International Journal for Philosophy of Religion 97:1-23.
    When faced with the charge that a given concept of God is contradictory, the standard move among philosophers and theologians has been to try to explain away the contradiction and show that the concept of God in question is consistent. This has to do, of course, with the Law of Non-Contradiction (LNC). Another option, which has recently generated interest among logicians and analytic philosophers of religion, is to reject such a move as unnecessary and defend what might be called the (...)
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