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Christopher A. Bobier [11]Christopher Bobier [9]Christopher Alan Bobier [1]
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Christopher A. Bobier
Saint Mary's University of Minnesota
  1.  63
    Dilemma for Appeals to the Moral Significance of Birth.Christopher A. Bobier & Adam Omelianchuk - 2020 - Journal of Medical Ethics.
    Giubilini and Minerva argue that the permissibility of abortion entails the permissibility of infanticide. Proponents of what we refer to as the Birth Strategy claim that there is a morally significant difference brought about at birth that accounts for our strong intuition that killing newborns is morally impermissible. We argue that strategy does not account for the moral intuition that late-term, non-therapeutic abortions are morally impermissible. Advocates of the Birth Strategy must either judge non-therapeutic abortions as impermissible in the later (...)
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  2.  42
    Why Hope is Not a Moral Virtue: Aquinas's Insight.Christopher A. Bobier - 2018 - Ratio 31 (2):214-232.
    There is a growing consensus among philosophers that hope is a moral virtue: the virtuously hopeful person experiences the right amount of hope for the right things. This moralization of hope presents us with a puzzle. The historical consensus is that hope is a passion and hope is a theological virtue, not a moral virtue. Thomas Aquinas, the philosopher who wrote most extensively on hope, offers an explanation for why hope is not a moral virtue. The aim of this paper (...)
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  3.  46
    Hope and Practical Deliberation.Christopher A. Bobier - 2017 - Analysis 77 (3):495-497.
    Accounts of practical deliberation tend to overlook any possible role for hope. I offer an argument showing that hope sets the ends of our practical deliberations and is thereby necessary for practical deliberation. It is because I hope to summit the mountain by midday that I deliberate about how to do so. Absent this particular hope, I could not deliberate about how to summit the mountain by midday.
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  4. God, Time and the Kalām Cosmological Argument.Christopher Alan Bobier - 2013 - Sophia 52 (4):593-600.
    The Kalām cosmological argument deploys the following causal principle: whatever begins to exist has a cause. Yet, under what conditions does something ‘begin to exist’? What does it mean to say that ‘X begins to exist at t’? William Lane Craig has offered and defended various accounts that seek to establish the necessary and sufficient conditions for when something ‘begins to exist.’ I argue that all of the accounts that William Lane Craig has offered fail on the following grounds: either (...)
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  5.  64
    Anti-Luck Virtue Epistemology and Divine Revelation.Christopher Bobier - 2014 - Philosophia 42 (2):309-320.
    Anti-Luck Virtue Epistemology (ALVE) states that for S to have knowledge, S must have a virtuously formed safe true belief. S’s belief that p is safe if, in most near-by possible worlds where S’s belief is formed in the same manner as in the actual world, S’s belief is true. S’s safe belief that p is virtuously formed if S’s safe belief is formed using reliable and well-integrated cognitive processes and it is to S’s credit that she formed the belief. (...)
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  6.  6
    Deflating Moods.Christopher A. Bobier - 2017 - Southwest Philosophy Review 33 (1):25-32.
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  7.  24
    The Conciliatory View and the Charge of Wholesale Skepticism.Christopher Bobier - 2012 - Logos and Episteme 3 (4):619-627.
    If I reasonably think that you and I enjoy the same evidence as well as virtues and vices, then we are epistemic peers. What does rationality require of usshould we disagree? According to the conciliatory view, I should become less confident in my belief upon finding out that you, whom I take to be my peer, disagree with me. Question: Does the conciliatory view lead to wholesale skepticism regarding areas of life where disagreement is rampant? After all, people focusing on (...)
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  8.  15
    Anne Barnhill, Tyler Doggett, and Mark Budolfson, Eds., "The Oxford Handbook of Food Ethics." Reviewed By. [REVIEW]Christopher A. Bobier - 2019 - Philosophy in Review 39 (2):58-60.
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  9.  4
    A Critical Examination of the False Hope Harms Argument.Christopher A. Bobier - 2021 - Bioethics 35 (2):221-224.
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  10.  13
    Aquinas on the Emotion of Hope.Christopher A. Bobier - 2020 - American Catholic Philosophical Quarterly 94 (3):379-404.
    Hope is important in Thomas Aquinas’s account of the emotions: it is one of the four primary emotions and the first of the irascible emotions. Yet his account of hope as a movement of the sensory appetite toward a future possible good that is arduous to attain appears to be overly restrictive, for people often hope for things that are not cognized as arduous. This paper examines Aquinas’s reasons for limiting hope to arduous goods.
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  11.  8
    In Defense of Virtue-Responsibilism.Christopher Bobier - 2013 - Logos and Episteme 4 (2):201-216.
    Modest realism affirms that some of the objects of our beliefs exist independently of our beliefs. That is, there is a mind-independent world that we canepistemically access. The Cartesian skeptic claims that we can’t offer any non-question-begging arguments in favor of modest realism and therefore we are not justified in believing that modest realism is true. Reliabilists argue that the skeptic assumes an evidentialist-internalist account of justification and that a proper account of justification jettisons this. Hence, our belief in modest (...)
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  12.  15
    Leibniz on Unbaptized Infant Damnation.Christopher Bobier - 2016 - International Journal for Philosophy of Religion 80 (2):185-194.
    Leibniz consistently denies that unbaptized infants are condemned to hell in virtue of original sin. He is less than forthcoming, however, about where they go when they die. Scholars are divided on this issue. Some think that, according to Leibniz, they go to limbo, while others think that he is committed to the view that they go to heaven. The aim of this paper is to show that this scholarly attention is misguided and that Leibniz does not defend a position (...)
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  13.  7
    Laurens van Apeldoorn & Robin Douglass, Eds., "Hobbes on Politics and Religion." Reviewed By. [REVIEW]Christopher A. Bobier - 2020 - Philosophy in Review 40 (2):85-87.
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  14.  4
    Orphans and the Relational Significance of Birth: A Response to Singh.Christopher A. Bobier - forthcoming - Journal of Medical Ethics:medethics-2020-106827.
    Prabhpal Singh has defended a relational account of the difference in moral status between fetuses and newborns. Newborns stand in the parent-child relation while fetuses do not, and standing in the parent-child relationship brings with it higher moral status for newborns. Orphans pose a problem for this account because they do not stand in a parent-child relationship. I argue that Singh has not satisfactorily responded to the problem.
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  15.  8
    Revisiting Aquinas on the Passion of Despair.Christopher Bobier - 2021 - New Blackfriars 102 (1097):123-138.
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  16.  13
    Revisiting Anselm on Time and Divine Eternity.Christopher A. Bobier - forthcoming - Heythrop Journal.
    How to understand Saint Anselm of Canterbury on time and divine eternity is subject to debate. Katherin Rogers argues that Anselm is a four‐dimensionalist, whereas Brian Leftow argues that he is a presentist. Despite the disagreement, both scholars assume that Anselm has a positive account of time and divine eternity to offer. I challenge this assumption, arguing that Anselm is not interested in offering an account of the metaphysics of time and divine eternity. The reading defended here is deflationary in (...)
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  17.  1
    Rethinking Thomas Hobbes on the Passions.Christopher Bobier - 2020 - Pacific Philosophical Quarterly 101 (4):582-602.
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  18.  5
    Should Moral Vegetarians Avoid Eating Vegetables?Christopher Bobier - 2019 - Food Ethics 5 (1-2).
    David DeGrazia and Stuart Rachels, among others, offer moral arguments in favor of adopting a vegetarian diet that have, they claim, broad appeal. Rather than relying on an account of animal rights or a particular ethical theory, these arguments rely on the moral principle that an extensive amount of pain requires moral justification. Since people do not need to eat meat in order to survive, the arguments conclude that the pain that animals experience in factory farming is unjustified. I argue (...)
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  19.  8
    Should We Eat the Human-Pig Chimera?Christopher Bobier - 2019 - Food Ethics 5 (1-2).
    Scientists will soon be able to grow human-transplantable organs in pigs. This paper focuses on the question of whether it is morally permissible to eat genetically altered pigs after harvesting their organs. Despite a lack of scholarly discussion of this question, the impetus for it is straightforward. There is no reason to think that peoples’ taste for pig will subside when scientists reach the point of being able to growing mature human organs inside them. In this paper, I argue that (...)
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  20.  6
    Thomas Aquinas on the Basis of the Irascible-Concupiscible Division.Christopher A. Bobier - 2020 - Res Philosophica 97 (1):31-52.
    Thomas Aquinas divides the sensory appetite into two powers: the irascible and the concupiscible. The irascible power moves creatures toward arduous goods and away from arduous evils, while the concupiscible power moves creatures toward pleasant goods and away from non-arduous evils. Despite the importance of this distinction, it remains unclear what counts as an arduous good or evil, and why arduousness is the defining feature of the division. The aim of this paper is twofold. First, I argue that an arduous (...)
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  21.  24
    Varieties of the Cruelty-Based Objection to Factory Farming.Christopher Bobier - 2019 - Journal of Agricultural and Environmental Ethics 32 (3):377-390.
    Timothy Hsiao defends industrial animal agriculture from the “strongest version of the cruelty objection” :37–54, 2017). The cruelty objection, following Rachels Food for thought: the debate over eating meat, Prometheus, Amherst, 2004), is that, because it is wrong to cause pain without a morally good reason, and there is no morally good reason for the pain caused in factory farming, factory farming is morally indefensible.In this paper, I do not directly engage Hsiao’s argument for the moral permissibility of factory farming, (...)
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