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  1.  79
    A Humean Objection to Plantinga’s Quantitative Free Will Defense.Anders Kraal - 2013 - International Journal for Philosophy of Religion 73 (3):221-233.
    Plantinga’s The Nature of Necessity (1974) contains a largely neglected argument for the claim that the proposition “God is omnipotent, omniscient, and wholly good” is logically consistent with “the vast amount and variety of evil the universe actually contains” (not to be confused with Plantinga’s famous “Free Will Defense,” which seeks to show that this same proposition is logically consistent with “some evil”). In this paper I explicate this argument, and argue that it assumes that there is more moral good (...)
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  2.  92
    Philo’s Argument From Evil in Hume’s Dialogues X: A Semantic Interpretation. [REVIEW]Anders Kraal - 2013 - Sophia 52 (4):573-592.
    Philo's argument from evil in a much-discussed passage in Part X of Hume's Dialogues concerning Natural Religion (1779) has been interpreted in three main ways: as a logical argument from evil, as an evidential argument from evil, and as an argument against natural theology's inference of a benevolent and merciful God from the course of the world. I argue that Philo is not offering an argument of any of these sorts, but is arguing that there is a radical disanalogy between (...)
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  3. Logic and Divine Simplicity.Anders Kraal - 2011 - Philosophy Compass 6 (4):282-294.
    The paper surveys two contrasting views of first‐order analyses of classical theistic doctrines about the existence and nature of God. On the first view, first‐order logic provides methods for the adequate analysis of these doctrines, for example by construing ‘God’ as a singular term or as a monadic predicate, or by taking it to be a definite description. On the second view, such analyses are conceptually inadequate, at least when the doctrines in question are viewed against the background of classical (...)
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  4.  27
    The Emergence of Logical Formalization in the Philosophy of Religion: Genesis, Crisis, and Rehabilitation.Anders Kraal - 2013 - History and Philosophy of Logic 34 (4):351 - 366.
    The paper offers a historical survey of the emergence of logical formalization in twentieth-century analytically oriented philosophy of religion. This development is taken to have passed through three main ?stages?: a pioneering stage in the late nineteenth and early twentieth centuries (led by Frege and Russell), a stage of crisis in the 1920s and early 1930s (occasioned by Wittgenstein, logical positivists such as Carnap, and neo-Thomists such as Maritain), and a stage of rehabilitation in the 1930s, 1940s, and 1950s (led (...)
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  5. Has Plantinga “Buried” Mackie’s Logical Argument From Evil?Anders Kraal - 2014 - International Journal for Philosophy of Religion 75 (3):189-196.
    In seeking to undermine Mackie’s logical argument from evil, Plantinga assumes that Mackie’s argument regards it as a necessary truth that a wholly good God would eliminate all evil that he could eliminate. I argue that this is an interpretative mistake, and that Mackie is merely assuming that the theist believes that God’s goodness entails that God would eliminate all evil that he could eliminate. Once the difference between these two assumptions, and the implausibility of Plantinga’s assumption, are brought out, (...)
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  6.  96
    Is the Existence of the Best Possible World Logically Impossible?Anders Kraal - 2013 - International Philosophical Quarterly 53 (1):37-46.
    Since the 1960s an increasing number of philosophers have endorsed the thesis that there can be no such thing as “the best possible world.” In this paper I examine the main arguments for this thesis as put forth by George Schlesinger, Alvin Plantinga, Bruce Reichenbach, Peter Forrest, and Richard Swinburne. I argue that none of these arguments succeed in establishing the thesis and that the logical possibility of the best possible world is as yet an open question.
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  7.  45
    Anglicanism, Scottish Presbyterianism, and the Irreligious Aim of Hume’s Treatise.Anders Kraal - 2013 - Hume Studies 39 (2):169-196.
    According to Paul Russell’s irreligious interpretation of Hume’s Treatise, the aim of the Treatise is to discredit “Christian theology” generically construed. In this paper, I argue that in seeking to discredit Christian theology in the Treatise, Hume uses an early eighteenth-century Anglican version of Christian theology rather than “Christian theology” in a generic sense as his theological paradigm. Taking Hume’s attacks on “hidden powers” and “the liberty of indifference” as test-cases, I show that whereas Hume’s views on these topics are (...)
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  8. Hedenius’ Soteriological Argument From Evil.Anders Kraal - 2012 - European Journal for Philosophy of Religion 4 (4):123--138.
    In this paper I explicate and assess a logical argument from evil put forth by the Swedish analytic philosopher Ingemar Hedenius in his book Tro och vetande, by far the most famous and influential critique of Christianity in Swedish intellectual history. I seek to show that Hedenius’ argument is significantly different from, and indeed stronger than, the paradigmatic logical argument from evil in the analytic tradition, i.e. that of John Mackie. Nevertheless, Hedenius’ argument is, I argue, ultimately unconvincing.
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  9.  49
    Critical Notice: James A Harris’ Hume: An Intellectual Biography, Cambridge: Cambridge University Press, 2015.Anders Kraal - 2018 - Canadian Journal of Philosophy 48 (1):129-141.
    James Harris’s new Hume biography offers, among other things, ‘a series of conjectures as to what Hume’s intentions were in writing in the particular ways that he did about human nature, politics, economics, history, and religion’. The biography is particularly novel with regard to Hume’s intentions when writing about religion, which, Harris argues, were rather benign. Harris fails to appreciate the full extent of the difficulties attaching to his series of conjectures, however.
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  10.  54
    The Aim of Russell’s Early Logicism: A Reinterpretation.Anders Kraal - 2014 - Synthese 191 (7):1-18.
    I argue that three main interpretations of the aim of Russell’s early logicism in The Principles of Mathematics (1903) are mistaken, and propose a new interpretation. According to this new interpretation, the aim of Russell’s logicism is to show, in opposition to Kant, that mathematical propositions have a certain sort of complete generality which entails that their truth is independent of space and time. I argue that on this interpretation two often-heard objections to Russell’s logicism, deriving from Gödel’s incompleteness theorem (...)
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  11.  39
    Himma on the Free-Will Argument: A Critical Response.Anders Kraal - 2013 - Religious Studies 49 (4):491-503.
    In two recent articles in this journal Kenneth Himma has launched an attack on what he describes as the of the Free-Will Argument, the first of which he describes as version and the second of which he identifies with Plantinga's Free-Will Defence in God, Freedom, and Evil (1974). In this article I argue for three main claims: (i) that Himma's objections against Free-Will Argument are directed at a straw man; (ii) that Himma's critique of Plantinga's Free-Will Defence is based on (...)
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  12.  29
    The Legitimacy of Miracle ROBERT A. LARMER Plymouth: Lexington Books, 2014. Ix + 217 Pp. $68.00. [REVIEW]Anders Kraal - 2014 - Dialogue 53 (4):737-739.
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  13.  22
    Luther's Necessitarian Argument in De Servo Arbitrio.Anders Kraal - 2016 - Religious Studies 52 (1):81-95.
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  14.  29
    Teaching & Learning Guide For: Logic and Divine Simplicity.Anders Kraal - 2011 - Philosophy Compass 6 (8):572-574.
    This guide accompanies the following article: ‘Logic and Divine Simplicity’. Philosophy Compass 6/4 : pp. 282–294, doi: Author’s IntroductionFirst‐order formalizations of classical theistic doctrines are increasingly used in contemporary work in philosophy of religion and philosophical theology, as a means for clarifying the conceptual structure of the doctrines and their role in inferential procedures. But there are a variety of different ways in which such doctrines have been formalized, each representing the doctrines as having different conceptual structures. Moreover, the adequacy (...)
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  15.  21
    Enlightenment and Calvinism in the Philosophy of David Hume MIGUEL A. BADÍA CABRERA Ann Arbor: Caravan Books, 2012. Iii + 395 Pp. [REVIEW]Anders Kraal - 2014 - Dialogue 53 (4):769-771.
  16.  17
    A Letter From a Moderate Freethinker to David Hume Esquire Concerning the Profession of the Clergy MIGUEL A. BADÍA CABRERA, Editor Ann Arbor: Scholars’ Facsimiles & Reprints, 2013. 85 Pp. [REVIEW]Anders Kraal - 2014 - Dialogue 53 (4):771-773.