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Andrew Eshleman [12]Andrew S. Eshleman [2]
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Andrew Eshleman
University of Portland
  1. Moral Responsibility.Andrew Eshleman - 2008 - Stanford Encyclopedia of Philosophy.
    When a person performs or fails to perform a morally significant action, we sometimes think that a particular kind of response is warranted. Praise and blame are perhaps the most obvious forms this reaction might take. For example, one who encounters a car accident may be regarded as worthy of praise for having saved a child from inside the burning car, or alternatively, one may be regarded as worthy of blame for not having used one's mobile phone to call for (...)
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  2. Can an Atheist Believe in God?Andrew S. Eshleman - 2005 - Religious Studies 41 (2):183 - 199.
    Some have proposed that it is reasonable for an atheist to pursue a form of life shaped by engagement with theistic religious language and practice, once language and belief in God are interpreted in the appropriate non-realist manner. My aim is to defend this proposal in the face of several objections that have been raised against it. First, I engage in some conceptual spadework to distinguish more clearly some varieties of religious non-realism. Then, in response to two central objections, I (...)
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  3.  68
    Religious Fictionalism Defended: Reply to Cordry.Andrew Eshleman - 2010 - Religious Studies 46 (1):91-96.
    In his paper, 'A critique of religious fictionalism', Benjamin Cordry raises a series of objections to a fictionalist form of religious non-realism that I proposed in my earlier paper, 'Can an atheist believe in God?'. They fall into two main categories: those alleging that an atheist would be unjustified in adopting fictionalism, and those alleging that fictionalism could not be successfully implemented, or practised communally. I argue that these objections can be met.
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  4.  27
    Religious Fictionalism Defended: Reply to Cordry: Andrew Eshleman.Andrew Eshleman - 2010 - Religious Studies 46 (1):91-96.
    In his paper, ‘A critique of religious fictionalism’, Benjamin Cordry raises a series of objections to a fictionalist form of religious non-realism that I proposed in my earlier paper, ‘Can an atheist believe in God?’. They fall into two main categories: those alleging that an atheist would be unjustified in adopting fictionalism, and those alleging that fictionalism could not be successfully implemented, or practised communally. I argue that these objections can be met.
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  5.  30
    The Afterlife: Beyond Belief.Andrew Eshleman - 2016 - International Journal for Philosophy of Religion 80 (2):163-183.
    When a Christian refers to the future full realization of the kingdom of God in an afterlife, it is typically assumed that she is expressing beliefs about the existence and activity of God in conjunction with supernatural beliefs about an otherworldly realm and the possibility of one’s personal survival after bodily death. In other words, the religious language is interpreted in a realist fashion and the religious person here is construed as a religious believer. A corollary of this widely-held realist (...)
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  6.  91
    Alternative Possibilities and the Free Will Defence.Andrew Eshleman - 1997 - Religious Studies 33 (3):267-286.
    The free will defence attempts to show that belief in an omnibenevolent, omnipotent, and omniscient God may be rational, despite the existence of evil. At the heart of the free will defence is the claim that it may be impossible, even for an omnibenevolent, omnipotent, and omniscient God, to bring about certain goods without the accompanying inevitability, or at least overwhelming probability, of evil. The good in question is the existence of free agents, in particular, agents who are sometimes free (...)
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  7.  5
    Responsibility and Moral Bricolage.Andrew S. Eshleman - 2013 - Dissertatio 38:157-179.
    Na longa disputa sobre o tipo de liberdade requerida para a responsabilidade, os participantes tenderam a assumir que estavam concernidos com um conceito de responsabilidade moral compartilhado. Esta assunção foi questionada recentemente. Uma visível divisão entre ‘Lumpers’ e ‘Splitters’ surgiu. Os Lumpers defendem a suposição tradicional que há um conceito unificado de responsabilidade, enquanto os Splitters sustentam que há dois ou mais conceitos de responsabilidade moral. Aqui, eu ofereço um argumento em nome dos Splitters que conecta um tipo de pluralismo (...)
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  8.  54
    Responsibility for Character.Andrew Eshleman - 2004 - Philosophical Topics 32 (1/2):65-94.
    In this work I argue that an agent assumes responsibility for her traits of character by making them her own during the process of their formation. One makes a character trait one's own by identifying oneself with its constitutive desires, or in the case of a particular kind of vice, by failing to identify oneself with desires to act in the corresponding virtuous manner. Unlike the view traditionally attributed to Aristotle, this view does not require that an agent be the (...)
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  9.  35
    Arguing for Atheism.Andrew Eshleman - 1999 - Faith and Philosophy 16 (2):272-276.
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  10.  7
    God and Realism. [REVIEW]Andrew Eshleman - 2005 - Religious Studies 41 (3):347-352.
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  11.  7
    Arguing for Atheism: An Introduction to the Philosophy of Religion. [REVIEW]Andrew Eshleman - 1999 - Faith and Philosophy 16 (2):272-276.
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  12.  15
    Peter Byrne God and Realism. (Aldershot and Burlington VT: Ashgate Publishing, 2003). Pp. V+187. £45.00, $79.95 (Hbk); £16.99, $29.25 (Pbk). ISBN 0 7546 14611 (Hbk), 0 7546 14670 (Pbk). [REVIEW]Andrew Eshleman - 2005 - Religious Studies 41 (3):347-352.
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  13.  12
    Book Reviews:Moral Appraisability: Puzzles, Proposals, and Perplexities. [REVIEW]Andrew Eshleman - 2000 - Ethics 111 (1):167-170.
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  14. Readings in the Philosophy of Religion: East Meets West.Andrew Eshleman (ed.) - 2008 - Wiley-Blackwell.
    Through a diverse collection of carefully chosen selections, _Readings in Philosophy of Religion: East Meets West_ offers an enlightening array of perspectives on Western and non-Western religious thought that makes more meaningful trans-cultural connections possible within philosophy of religion. Includes a substantial selection of non-Western religious perspectives that are accessible to both students and instructors Provides further clarity with comprehensive chapter introductions to orient reader to upcoming selections Incorporates discussion of topics often neglected, such as religious non-realism, post-modernism, and feminist (...)
     
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