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C. Stephen Evans
Baylor University
  1. God and Moral Obligation.C. Stephen Evans - 2013 - Oxford University Press.
    God and moral obligations -- What is a divine command theory of moral obligation? -- The relation of divine command theory to natural law and virtue ethics -- Objections to divine command theory -- Alternatives to a divine command theory -- Conclusions: The inescapability of moral obligations.
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  2.  3
    Natural Signs and Knowledge of God: A New Look at Theistic Arguments.C. Stephen Evans - 2010 - Oxford University Press.
    Is there such a thing as natural knowledge of God? C. Stephen Evans presents the case for understanding theistic arguments as expressions of natural signs in order to gain a new perspective both on their strengths and weaknesses. Three classical, much-discussed theistic arguments - cosmological, teleological, and moral - are examined for the natural signs they embody. At the heart of this book lie several relatively simple ideas. One is that if there is a God of the kind accepted by (...)
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  3. Kierkegaard's Ethic of Love: Divine Commands and Moral Obligations.C. Stephen Evans - 2004 - Oxford University Press.
    C. Stephen Evans explains and defends Kierkegaard's account of moral obligations as rooted in God's commands, the fundamental command being `You shall love your neighbour as yourself'. The work will be of interest not only to those interested in Kierkegaard, but also to those interested in the relation between ethics and religion, especially questions about whether morality can or must have a religious foundation. As well as providing a comprehensive reading of Kierkegaard as an ethical thinker, Evans puts him into (...)
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  4.  4
    Philosophy of Religion: Thinking About Faith.C. Stephen Evans - 2009 - Ivp Academic.
    General preface -- Preface to the second edition -- What is philosophy of religion? -- Philosophy of religion and other disciplines -- Philosophy of religion and philosophy -- Can thinking about religion be neutral? -- Fideism -- Neutralism -- Critical dialogue -- The theistic God : the project of natural theology -- Concepts of God -- The theistic concept of God -- A case study : divine foreknowledge and human freedom -- The problem of religious language -- Natural theology -- (...)
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  5.  5
    Kierkegaard's "Fragments" and "Postscript": The Religious Philosophy of Johannes Climacus.C. Stephen Evans - 1983 - Humanity Books.
    Attempts to unlock the Climacus section of Kierkegaard's pseudonymous literature. This book offers a sustained analysis of the key concepts discussed in the works: existence and the ethical, truth and subjectivity, indirect communication, guilt and suffering, irony and humour, reason and paradox, and faith and history.
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  6.  1
    Faith Beyond Reason a Kiekegaardian Account.C. Stephen Evans - 1998 - Wm. B. Eerdmans Publishing.
    This volume in the Reason & Religion series provides an explanation and defense of a view of faith and reason found in the writings of Soren Kierkegaard and others that is often called "fideism", a belief in faith beyond reason.
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  7.  52
    Can God Be Hidden and Evident at the Same Time? Some Kierkegaardian Reflections.C. Stephen Evans - 2006 - Faith and Philosophy 23 (3):241-253.
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  8.  31
    Kierkegaard: An Introduction.C. Stephen Evans - 2009 - Cambridge University Press.
    C. Stephen Evans provides a clear, readable introduction to Søren Kierkegaard as a philosopher and thinker. His book is organised around Kierkegaard's concept of the three 'stages' or 'spheres' of human existence, which provide both a developmental account of the human self and an understanding of three rival views of human life and its meaning. Evans also discusses such important Kierkegaardian concepts as 'indirect communication', 'truth as subjectivity', and the Incarnation understood as 'the Absolute Paradox'. Although his discussion emphasises the (...)
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  9.  30
    Passionate Reason: Making Sense of Kierkegaard's Philosophical Fragments.C. Stephen Evans - 1992 - Indiana University Press.
    Johannes Climacus, Søren Kierkegaard's pseudonymous author of Philosophical Fragments, "invents" a religion suspiciously resembling Christianity as an alternative to the assumption that humans possess the Truth within themselves. Through this literary device, Climacus raises in a fresh and audacious way age-old questions about the relation of Christian faith to human reason. Is the idea of a human incarnation of God logically coherent? Is religious faith the product of a voluntary choice? In a comprehensive discussion of one of Kierkegaard's most important (...)
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  10. What Does It Mean to Be a Bodily Soul?C. Stephen Evans & Brandon L. Rickabaugh - 2015 - Philosophia Christi 17 (2):315-330.
    Evangelical scholars have recently offered criticisms of mind-body dualism from the disciplines of theology, philosophy, and neuroscience. We offer several arguments as to why these reasons for abandoning mind-body dualism fail. Additionally, we offer a positive thesis, a dualism that brings together the best aspects of the Cartesian view and the Thomistic view of human persons. The result is a substance dualism that treats the nature of embodiment quite seriously. This view explains why we, as souls, require a resurrected body (...)
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  11.  30
    Kierkegaard and the Limits of the Ethical.C. Stephen Evans & Anthony Rudd - 1995 - Philosophical Review 104 (4):592.
    This book contains a vigorous argument, constructed with the help of Kierkegaard, that the Kantian ideal of autonomy in ethics is misplaced, and that the most adequate forms of the ethical life see ethics as requiring a religious foundation. The ideal of an ethic that is grounded in "pure, impartial reason" is a chimera; no justification for ethical living can be given that does not see ethical knowledge as stemming from a "committed" or "situated" perspective that eschews the disengaged "view (...)
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  12. Religious Experience and the Question of Whether Belief in God Requires Evidence.C. Stephen Evans - 2011 - In Kelly James Clark & Raymond J. VanArragon (eds.), Evidence and Religious Belief. Oxford University Press.
     
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  13.  71
    Kierkegaard and the Limits of Reason: Can There Be a Responsible Fideism?C. Stephen Evans - 2008 - Revista Portuguesa de Filosofia 64 (2/4):1021 - 1035.
    This paper argues that Kierkegaard is not an irrationalist, but a "responsible fideist." Responsible fideism attempts to answer two important philosophical questions: "Are there limits to reason?" and "How can the limits of reason be recognized?" Kierkegaard's account of the incarnation as "the absolute paradox" does not see the incarnation as a logical contradiction, but rather functions in a way similar to a Kantian antimony. Faith in the incarnation both helps us recognize the limits of reason and also to a (...)
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  14.  30
    Separable Souls.C. Stephen Evans - 1981 - Southern Journal of Philosophy 19 (3):313-331.
  15.  34
    Kierkegaard on Religious Authority: The Problem of the Criterion.C. Stephen Evans - 2000 - Faith and Philosophy 17 (1):48-67.
    This paper explores the important role authority plays in the religious thought of Søren Kierkegaard. In contrast to dominant modes of thought in both modern and postmodern philosophy, Kierkegaard considers the religious authority inherent in a special revelation from God to be the fundamental source of religious truth. The question as to how a genuine religious authority can be recognized is particularly difficult for Kierkegaard, since rational evaluation of authorities could be seen as a rejection of that authority in favor (...)
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  16. Kierkegaard: Fear and Trembling.C. Stephen Evans & Sylvia Walsh (eds.) - 2006 - Cambridge University Press.
    In this rich and resonant work, Soren Kierkegaard reflects poetically and philosophically on the biblical story of God's command to Abraham, that he sacrifice his son Isaac as a test of faith. Was Abraham's proposed action morally and religiously justified or murder? Is there an absolute duty to God? Was Abraham justified in remaining silent? In pondering these questions, Kierkegaard presents faith as a paradox that cannot be understood by reason and conventional morality, and he challenges the universalist ethics and (...)
     
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  17.  29
    Does Kierkegaard Think Beliefs Can Be Directly Willed?C. Stephen Evans - 1989 - International Journal for Philosophy of Religion 26 (3):173 - 184.
  18.  87
    Separable Souls: A Defense of Minimal Dualism.C. Stephen Evans - 1981 - Southern Journal of Philosophy 19 (3):313-332.
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  19.  5
    Separable Souls: A Defense of “Minimal Dualism”.C. Stephen Evans - 1981 - Southern Journal of Philosophy 19 (3):313-331.
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  20.  16
    The Role of Irony in Kierkegaard's Philosophical Fragments.C. Stephen Evans - 2004 - Kierkegaard Studies Yearbook 2004 (1):63-79.
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  21. Unity and Multiplicity in Hypnosis, Commissurotomy, and Multiple Personality Disorder.D. G. Benner & C. Stephen Evans - 1984 - Journal of Mind and Behavior 5 (4):423-431.
  22.  15
    Mis-Using Religious Language: Something About Kierkegaard and ‘the Myth of God Incarnate’: C. Stephen Evans.C. Stephen Evans - 1979 - Religious Studies 15 (2):139-157.
    At the risk of a tremendous over-simplification, I believe it is helpful to categorize views of Christianity which have appeared in the west in the last two hundred years into three major groups. First there are the unbelievers, those for whom Christianity is straightforwardly untrue, unknowable, or unbelievable . This group would include those who try to salvage some form of essentially humanistic religion as well as those who simply turn away from religious belief altogether, either to put their ultimate (...)
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  23.  24
    Mis-Using Religious Language: Something About Kierkegaard and 'The Myth of God Incarnate'.C. Stephen Evans - 1979 - Religious Studies 15 (2):139 - 157.
  24.  8
    Wisdom as Conceptual Understanding: A Christian Platonist Perspective.C. Stephen Evans - 2010 - Faith and Philosophy 27 (4):369-381.
    This article argues that Platonism provides a plausible account of wisdom, one that is especially attractive for Christians. Christian Platonism sees wisdom as conceptual understanding; it is a “knowledge of the Forms.” To be convincing this view requires us to see understanding as including an appreciation of the relations between concepts as well as the value of the possible ways of being that concepts disclose. If the Forms are Divine Ideas, then we can see why God is both supremely wise (...)
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  25.  1
    'Behind' the Text: History and Biblical Interpretation.Craig Bartholomew, C. Stephen Evans, Mary Healy, Murray Rae & Robin Parry - 2003 - Harper Collins.
    The fourth in a series of books that result from annual conferences of the top evangelical hermeneutical scholars in the world. The topic for this book probes contemporary theories on the philosophy and theology of history and analyzes how those views intersect with the concept of the Bible as history.
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  26.  37
    Who Is the Other in Sickness Unto Death? God and Human Relations in the Constitution of the Self.C. Stephen Evans - 1997 - Kierkegaard Studies Yearbook 1997 (1):1-15.
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  27.  25
    The Relevance of Historical Evidence for Christian Faith: A Critique of a Kierkegaardian View.C. Stephen Evans - 1990 - Faith and Philosophy 7 (4):470-485.
    If we assume that Christian faith involves a propositional component whose content is historical, then the question arises as to whether Christian faith must be based on historical evidence, at least in part. One of Kierkegaard’s pseudonyms, Johannes Climacus, argues in Philosophical Fragments that though faith does indeed have such an historical component, it does not depend on evidence, but rather on a first-hand experience of Jesus for which historical records serve only as an occasion. I argue that Climacus’ accountis (...)
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  28.  66
    Kierkegaard on Subjective Truth: Is God an Ethical Fiction? [REVIEW]C. Stephen Evans - 1976 - International Journal for Philosophy of Religion 7 (1):288 - 299.
  29.  59
    Evidentialist and Non-Evidentialist Accounts of Historical Religious Knowledge.C. Stephen Evans - 1994 - International Journal for Philosophy of Religion 35 (3):153 - 182.
  30.  3
    Foundations of Kierkegaard's Vision of Community: Religion, Ethics, and Politics in Kierkegaard.George Connell & C. Stephen Evans - 1992 - Humanities Press.
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  31.  16
    Kierkegaard’s View of Humor: Must Christians Always Be Solemn?C. Stephen Evans - 1987 - Faith and Philosophy 4 (2):176-186.
    Many people view humor and a serious religious life as antithetical. This paper attempts to elucidate Kierkegaard’s view of humor, and thereby to explain his claims that humor is essentially linked to a religious life, and that the capacity for humor resides in a deep structure of human existence. A distinction is drawn between humor as a general element in life, and a special sense of humor as a “boundary zone” of the religious life. The latter kind of “humorist” embodies (...)
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  32.  10
    Human Persons as Substantial Achievers.C. Stephen Evans - 1993 - Philosophia Reformata 58 (2):100-112.
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  33.  4
    Reductionism as Absentmindedness: Existentialism and Phenomenology as Strategies for Defending Personhood. [REVIEW]C. Stephen Evans - 1981 - Man and World 14 (2):175-188.
  34.  1
    Behaviorism as Existentialism? Ryle and Merleau-Ponty on the Mind.C. Stephen Evans - 1983 - Journal of the British Society for Phenomenology 14 (1):65-78.
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  35.  29
    Kierkegaard On Escaping the Cult of Busyness.Karl Aho & C. Stephen Evans - 2018 - Institute of Art and Ideas.
    A 2016 article in the Journal of Consumer Research argues that busyness has become a status symbol. In earlier societies, such as the 19th century Thorstein Veblen describes in his Theory of the Leisure Class, the wealthy conspicuously avoided work. They saw idleness as an ideal. By contrast, contemporary Americans praise being overworked. They see busy individuals as possessing rare and desirable characteristics, such as competence and ambition. -/- To respond philosophically to our new overworked overlords and status icons, we (...)
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  36. The Single Individual is Higher Than the Universal: Kierkegaard.Karl Aho & C. Stephen Evans - 2019 - In John Shand (ed.), A Companion to Nineteenth Century Philosophy. pp. 160-184.
     
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  37.  40
    Book Reviews. [REVIEW]Stephen Crites, Findley B. Edge, C. Stephen Evans, S. Daniel Breslauer, Frederick Sontag, Clement Dore, John W. Elrod, John Sallis, Henry W. Smorynski & Louis P. Pojman - 1981 - International Journal for Philosophy of Religion 12 (3):179-191.
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  38.  28
    Book Reviews. [REVIEW]Adel Daher, George L. Stengren, C. Stephen Evans, A. H. Armstrong, Alan Donagan & David A. Pailin - 1981 - International Journal for Philosophy of Religion 12 (4):245-254.
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  39.  9
    Accountability and the Fear of the Lord.C. Stephen Evans - 2021 - Studies in Christian Ethics 34 (3):316-323.
    Why did the Biblical writers see the fear of the Lord as a virtue that is conducive to human flourishing? It is difficult for contemporary readers to understand how fear of anything can be virtuous. I propose that the fear of the Lord should be understood as accountability to God. I defend the claim that someone who displays excellence in an accountability relationship does display a virtue, and that this virtue is particularly valuable when exercised in relation to God. If (...)
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  40.  7
    Authority and Transcendence in Works of Love.C. Stephen Evans - 1998 - Kierkegaard Studies Yearbook 1998 (1):23-40.
  41. A Companion to Philosophy of Religion (Second Edition).C. Stephen Evans - 2010 - Wiley-Blackwell.
     
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  42.  21
    A Kenotic Theologian’s Response to Andrew Loke’s “Kryptic Model” of the Incarnation.C. Stephen Evans - 2019 - Philosophia Christi 21 (1):33-38.
    In this article I compare the kryptic model of the Incarnation, developed by Andrew Loke, with two other models, the “two-minds” model and the kenotic model. All three models succeed in showing the logical coherence of the doctrine of the Incarnation, and I concede that Loke’s model has some of the advantages of both of the other two, while avoiding some perceived disadvantages. However, I argue that Loke’s model also has some of the disadvantages of both of the other models. (...)
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  43.  10
    A Response to Creel's Review.C. Stephen Evans - 1991 - Behavior and Philosophy 19 (1):113 - 114.
  44.  21
    Becoming a Self.C. Stephen Evans - 1999 - International Philosophical Quarterly 39 (1):93-94.
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  45.  28
    Book Reviews. [REVIEW]C. Stephen Evans, Mark C. E. Peterson, Paul G. Muscari, Robert R. Williams, M. Jamie Ferreira, James C. Edwards & John Macquarrie - 1990 - International Journal for Philosophy of Religion 28 (1):47-61.
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  46.  50
    Critical Historical Judgement and Biblical Faith.C. Stephen Evans - 1994 - Faith and Philosophy 11 (2):184-206.
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  47.  19
    Deconstructing Theology.C. Stephen Evans - 1987 - International Studies in Philosophy 19 (1):101-102.
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  48.  2
    Existentialism, the Philosophy of Despair and the Quest for Hope.C. Stephen Evans - 1984 - W Publishing Group.
  49. Faith and Reason in Kierkegaard's Concluding Unscientific Postscript.C. Stephen Evans - 2010 - In Rick Anthony Furtak (ed.), Kierkegaard's 'Concluding Unscientific Postscript': A Critical Guide. Cambridge University Press.
     
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  50.  39
    Faith, Reason, and History: Rethinking Kierkegaard’s Philosophical Fragments. [REVIEW]C. Stephen Evans - 1988 - Faith and Philosophy 5 (3):330-332.
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