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C. M. Lorkowski [5]C. Lorkowski [1]Chris Michael Lorkowski [1]
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C.m. Lorkowski
Ashford University
  1. Atheism.C. M. Lorkowski - 2013 - Philosophy Compass 8 (5):523-538.
    Philosophical atheism claims not only that there are no sufficient reasons for believing there is a God, but also that there are sufficient reasons for thinking no such deity exists. The purpose of this article is to explicate the typical commitments of this position. After distinguished several related views, the article will then consider typical grounds for the rejection of theistic commitments, first by showing that the theistic position makes a stronger claim and therefore carries the burden of proof. The (...)
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  2.  21
    Doxastic Naturalism and Hume's Voice in the Dialogues.C. M. Lorkowski - 2016 - Journal of Scottish Philosophy 14 (3):253-274.
    I argue that acknowledging Hume as a doxastic naturalist about belief in a deity allows an elegant, holistic reading of his Dialogues. It supports a reading in which Hume's spokesperson is Philo throughout, and enlightens many of the interpretive difficulties of the work. In arguing this, I perform a comprehensive survey of evidence for and against Philo as Hume's voice, bringing new evidence to bear against the interpretation of Hume as Cleanthes and against the amalgamation view while correcting several standard (...)
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  3.  44
    Hume, David: Causation.C. M. Lorkowski - 2011 - Internet Encyclopedia of Philosophy.
  4.  29
    Hume, David: Religion.C. Lorkowski - 2013 - Internet Encyclopedia of Philosophy.
    David Hume: Religion David Hume (1711-1776) was called “Saint David” and “The Good David” by his friends, but his adversaries knew him as “The Great Infidel.” His contributions to religion have had a lasting impact and contemporary significance. Taken individually, Hume gives novel insights into many aspects of revealed and natural theology. When taken together, […].
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  5.  14
    Mysticism, Evil, and Cleanthes’ Dilemma.C. M. Lorkowski - 2015 - International Journal of Philosophy and Theology 76 (1):36-48.
    Hume’s Dialogues give one of the most elegant presentations of the Problem of Evil ever written. But often overlooked is that Hume’s problematic takes the form of a dilemma, with the traditional Problem representing only one horn. The other is what Hume calls “mysticism,” a position that avoids the Problem of Evil by maintaining that God is wholly other, and that God is therefore good in a fashion that mere humans simply cannot fathom. Mysticism is not the denial of God’s (...)
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  6.  24
    The Miracle of Moses.C. M. Lorkowski - 2009 - Heythrop Journal 50 (2):181-188.
    In this paper, I draw out a tension between miracles, prophecy, and Spinoza’s assertions about Moses in the Theological-Political Treatise (TTP). The three seem to constitute an inconsistent triad. Spinoza’s account of miracles requires a naturalistic interpretation of all events. This categorical claim must therefore apply to prophecy; specifically, Moses’ hearing God’s voice in a manner which does not seem to invoke the imagination or natural phenomena. Thus, Spinoza seemingly cannot maintain both Moses’ exalted status and his account of miracles. (...)
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