21 found

Year:

  1.  10
    Lawrence Cahoone (2013). Physicalism, the Natural Sciences, and Naturalism. Philo 16 (2):130-144.
    The most common definitions of the physical lead to a problem for physicalism. If the physical is the objects of physics, then unique objects of other sciences are not physical and, if the causal closure of the physical is accepted, cannot cause changes in the physical. That means unique objects of chemistry, the Earth sciences, and biology cannot causally affect physical states. But physicalism’s most reliable claim, the nomological dependence of nonphysical entities and properties on the physical, can be accepted (...)
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  2.  4
    Ben Cordry (2013). The Argument From Unjust Hiddennesss. Philo 16 (2):153-169.
    In this article, I argue that if God existed as an absolute, cosmic sovereign, there would be a right to know this, which God would fulfill either by giving people such knowledge or positioning them so that they can achieve it. I then argue that there are many cases of different types in which this right, were it to exist, would be unfulfilled. Therefore, there is no God in this sense. While I focus on the right to know, my argument (...)
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  3.  8
    Richard Brian Davis & W. Paul Franks (2013). Layman’s Lapse: On an Incomplete Moral Argument for Theism. Philo 16 (2):170-179.
    C. Stephen Layman contends that an argument supporting theism over naturalism can be constructed based on three defensible, non–question-begging premises about the moral order. Previous critics of Layman’s argument have challenged the truth of these premises. We stipulate them arguendo but go on to show that there is a deeper problem: a fourth premise introduced to complete the argument—the “completion premise,” as we call it—is true only if we assume that God exists or we concede that there is no afterlife. (...)
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  4.  6
    J. Edward Hackett (2013). The Lived-Experience of Humanism in Husserl and James. Philo 16 (2):196-215.
    In this paper, I will argue that the experiential-based approaches of Edmund Husserl’s phenomenology and William James’s radical empiricism can help inform an account of humanism more rooted in concrete experience. Specifically, I will outline a form of humanism closely connected to the conceptual similarities between James’s radical empiricism and the general character of Husserl’s phenomenology of experience. Whereas many forms of humanism are underscored by an eliminativist impulse, I sketch a humanism of lived-experience more motivated by the restrictive and (...)
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  5.  6
    Raphael Lataster (2013). Philosophy and the Study of Religions: A Manifesto by Kevin Schilbrack. Philo 16 (2):216-218.
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  6.  4
    John Lemos (2013). Hard-Heartedness and Libertarianism. Philo 16 (2):180-195.
    Richard Double argues that libertarians believe we should hold people morally responsible for their actions and we must possess libertarian free will to be morally responsible for our actions; most libertarians believe there is scant epistemic justification for the belief that any of us possess LFW; and morally conscientious persons hold people responsible for their actions only if they have epistemic justification for their guilt. Thus, he concludes most libertarians are not being morally conscientious when they hold people responsible for (...)
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  7.  7
    Loren Meierding (2013). Evidential Arguments From Ignorance and Knowledge. Philo 16 (2):117-129.
    In his Dialogues and Natural Religion, David Hume offered an inductive argument claiming that the observed mixture of good and evil in the world inductively justifies belief in indifferent first causes. The existence of a benevolent, omniscient God is rejected because it is much less probable. I show that a more comprehensive analysis of Hume’s argument applying Bayes’s Theorem indicates that if the good in our world greatly outweighs the evil, theists can then claim the inductive evidence actually provides confirmation (...)
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  8.  2
    John Mizzoni (2013). Birds Trust Their Wings, Sharks Their Teeth, and Humans Their Minds: A Critique of Haught’s Critical Intelligence Argument Against Naturalism. Philo 16 (2):145-152.
    John Haught offers a “critical intelligence” argument against naturalism. In this article, I outline Haught’s version of theistic evolution. Then I discuss the case he makes against naturalism with his critical intelligence argument. He uses two versions of the argument to make his case: a trustworthiness of critical intelligence argument and an ineffectiveness of naturalistic theories of the mind argument. I evaluate both versions of his critical intelligence argument against naturalism and find that they contain false premises. They thus come (...)
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  9.  6
    Boudewijn de Bruin (2013). The Epistemology of Religious Testimony. Philo 16 (1):95-111.
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  10.  3
    Jeroen de Ridder & Mathanja Berger (2013). Shipwrecked or Holding Water? In Defense of Alvin Plantinga’s Warranted Christian Believer. Philo 16 (1):42-61.
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  11.  34
    Rik Peels (2013). A Bodiless Spirit? Philo 16 (1):62-76.
    The main conclusion of Herman Philipse’s God in the Age of Science? is that we should all be atheists. Remarkably, however, the book contains no argument whatsoever for atheism. Philipse defends the argument from evil and the argument from divine hiddenness, but those arguments count only against an omnibenevolent and omnipotent God, not against just any god. He also defends the claim that there cannot be any bodiless spirits, but, of course, not all religions take their gods to be bodiless. (...)
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  12.  8
    Rik Peels (2013). A New Case for Atheism. Philo 16 (1):5-8.
  13.  4
    Herman Philipse (2013). A Decision Tree for Religious Believers. Philo 16 (1):9-23.
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  14.  2
    Emanuel Rutten (2013). On Herman Philipse’s Attempt to Write Off Cosmological Arguments. Philo 16 (1):77-94.
    In his 2012 book God in the Age of Science? A Critique of Religious Reason Herman Philipse argues that all known deductive versions of the cosmological argument are untenable. His strategy is to propose a few objections to two classical deductive cosmological arguments. The first argument is from the impossibility of there being contingent entities that are the sufficient cause for the existence of a contingent entity. The second argument is from the impossibility of there being an infinite causal regress. (...)
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  15.  2
    Gijsbert van den Brink (2013). What Is Wrong with Revelation? Herman Philipse on the Priority of Natural Theology. Philo 16 (1):24-41.
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  16.  13
    Richard Carrier (2013). On the Facts as We Know Them, Ethical Naturalism Is All There Is. Philo 15 (2):200-211.
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  17.  38
    Gregory W. Dawes & Jonathan Jong (2013). Defeating the Christian’s Claim to Warrant. Philo 15 (2):127-144.
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  18.  13
    David Kyle Johnson (2013). The Failure of Plantinga’s Solution to the Logical Problem of Natural Evil. Philo 15 (2):145-157.
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  19.  28
    Morgan Luck & Nathan Ellerby (2013). Should We Want God Not to Exist? Philo 15 (2):193-199.
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  20.  6
    Paul C. Maxwell (2013). Is Reformed Orthodoxy a Possible Exception to Matt McCormick’s Critique of Classical Theism? An Exploration of God’s Presenceand Consciousness. Philo 15 (2):113-126.
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  21.  3
    Jerome Popp (2013). Philosophy of Society. Philo 15 (2):179-192.
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