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Chris Tweedt
Christopher Newport University
Chris Tweedt
Baylor University
  1.  33
    Chastity in the Workplace.Chris Tweedt - unknown
    Most businesses are aware of the costs associated with sexual harassment and are concerned about limiting its presence in the workplace. Although the business ethics literature contains work on sexual harassment, it has very little to say on chastity or its value in the workplace, even though unchaste behavior underlies the prevalence of sexual harassment. This article begins this investigation into chastity worth having in the workplace, taking typical company policies as a guide for what kind of chastity is worth (...)
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  2.  25
    Taking a New Perspective on Suffering and Death.Chris Tweedt - forthcoming - In Josh Rasmussen & Kevin Vallier (eds.), A New Theist Response to the New Atheists. Routledge. pp. 47-58.
    There is a massive amount of severe suffering and death in the world, and much of this suffering and death is out of our control. The amount and severity of suffering and death in the world can be used to make an argument for (or elicit a reaction against) the existence of God: if God—an all-powerful, all-knowing, and all-good being—exists, God would not allow such massive amounts of suffering and death. I'll propose a line of response that begins by exploring (...)
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  3. Religious Epistemology.Chris Tweedt & Trent Dougherty - 2015 - Philosophy Compass 10 (8):547-559.
    Religious epistemology is the study of how subjects' religious beliefs can have, or fail to have, some form of positive epistemic status and whether they even need such status appropriate to their kind. The current debate is focused most centrally upon the kind of basis upon which a religious believer can be rationally justified in holding certain beliefs about God and whether it is necessary to be so justified to believe as a religious believer ought. Engaging these issues are primarily (...)
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  4.  27
    Faith and Humility, by Jonathan Kvanvig.Chris Tweedt - 2019 - Faith and Philosophy 36 (3):402-407.
    In Faith and Humility, Jonathan Kvanvig argues for an account of two virtues that balance, or provide correction for, the other: faith and humility. Faith is the disposition to act in service of an ideal, a disposition that remains despite difficulties or setbacks. One can, however, pursue distorted ideals or pursue them in the wrong way—with unquestioning zeal, for example. Humility, which helps to correct this extreme, is the disposition to attend to the value of one’s aims and the extent (...)
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  5.  14
    Systematic Atheology, by John Shook.Chris Tweedt - 2018 - Notre Dame Philosophical Reviews.
    John Shook’s Systematic Atheology, “composed mainly for the edification of atheism’s defenders,” (p. 37) is an attempt to understand and defend atheism in an organized way. The book is divided into three sections. The first is the attempt to define ‘atheist’, ‘atheology’, and their relationship by tracking historical uses of the terms. The second is an extensive history of atheistic and atheological western philosophers, and the third, which occupies the last half of the book, is the attempt to systematically undermine (...)
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  6.  32
    Solving the Problem of Nearly Convergent Knowledge.Chris Tweedt - 2018 - Social Epistemology 32 (4):219-227.
    The Problem of Nearly Convergent Knowledge is an updated and stronger version of the Problem of Convergent Knowledge, which presents a problem for the traditional, binary view of knowledge in which knowledge is a two-place relation between a subject and the known proposition. The problem supports Knowledge Contrastivism, the view that knowledge is a three-place relation between a subject, the known proposition, and a proposition that disjoins the alternatives relevant to what the subject knows. For example, if knowledge is contrastive, (...)
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  7.  47
    Defusing the Common Sense Problem of Evil.Chris Tweedt - 2015 - Faith and Philosophy 32 (4):391-403.
    The inductive argument from evil to the non-existence of God contains the premise that, probably, there is gratuitous evil. Some skeptical theists object: one's justification for the premise that, probably, there is gratuitous evil involves an inference from the proposition that we don't see a good reason for some evil to the proposition that it appears that there is no good reason for that evil, and they use a principle, "CORNEA," to block that inference. The common sense problem of evil (...)
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  8.  50
    Splitting the Horns of Euthyphro's Modal Relative.Chris Tweedt - 2013 - Faith and Philosophy 30 (2):205-212.
    There is a modal relative of Euthyphro’s dilemma that goes like this: are necessary truths true because God affirms them, or does God affirm them because they’re true? If you accept the first horn, necessary truths are as contingent as God’s free will. If you accept the second, God is less ultimate than the modal ontology that establishes certain truths as necessary. If you try to split the horns by affirming that necessary truths are somehow grounded in God’s nature, Brian (...)
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  9. Review of Hilary Kornblith's On Reflection[REVIEW]Chris Tweedt - forthcoming - Journal of Moral Philosophy.
    In this short book, Hilary Kornblith argues that there isn’t any reason to think reflection is more valuable than unreflective processes. This is because reflection doesn’t have any special powers above what unreflective processes have, and, in fact, reflection isn’t even different in kind from unreflective processes. We don’t learn all of this, though, until the end of the book. In the beginning, Kornblith gives two arguments against views that afford reflection a special power that unreflective processes don’t have. He (...)
     
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  10.  12
    On Reflection, by Hilary Kornblith.Chris Tweedt - 2015 - Journal of Moral Philosophy 12 (5):656-659.
    Hilary Kornblith argues that reflection is not more valuable than unreflective processes, because reflection is not different in kind from unreflective processes. Reflection, then, has no special role in whether we know, are reasonable, are able to exercise free will, or are able to act as we should. I summarize Kornblith’s arguments and provide a reason to think that Kornblith’s arguments fail; if the arguments are successful, they give us reason to believe that reflection is more valuable than his arguments (...)
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