This article reports four subliminal perception experiments using the relationship between confidence and accuracy to assess awareness. Subjects discriminated among stimuli and indicated their confidence in each discrimination response. Subjects were classified as being aware of the stimuli if their confidence judgments predicted accuracy and as being unaware if they did not. In the first experiment, confidence predicted accuracy even at stimulus durations so brief that subjects claimed to be performing at chance. This finding indicates that subjects's claims that they (...) are ''just guessing'' should not be accepted as sufficient evidence that they are completely unaware of the stimuli. Experiments 2-4 tested directly for subliminal perception by comparing the minimum exposure duration needed for better than chance discrimination performance against the minimum needed for confidence to predict accuracy. The latter durations were slightly but significantly longer, suggesting that under certain circumstances people can make perceptual discriminations even though the information that was used to make those discriminations is not consciously available. (shrink)

Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, boldest (...) interpretations he offers. (shrink)

I. Two topics given prominence in the early sections of Hume's Enquiry Concerning Human Understanding are those of thought and belief. Of each Hume asks two questions. One, which we might call the constitutive question: what exactly is it to have a thought, or to hold a belief?—and another, which we may call the genetic question: how do we come by our thoughts, or our capacity to think them, and how do we come to believe that certain of these thoughts (...) are true? In this lecture I shall be considering the detail of Hume's answers to these questions; but first I want to say a little about why they should have loomed large for him at all. (shrink)

During the last several years, philosophers of religion have witnessed a long-drawn debate between Nelson Pike and John Fischer on the problems of theological fatalism, Fischer claiming in his most recent contribution to have proved that even if God's past beliefs are ‘nice soft facts’, still theological fatalism cannot be averted. Unfortunately, this debate has not – at least it seems to this observer – served substantially either to clarify the issues involved or to move toward a resolution of the (...) question, but has instead confused matters by its use of misleading terminology and diverted the discussion into unpromising side roads. (shrink)

Talbot School of Theology, La Mirada, CA 90639, USA.

In this book and the companion volume The Tenseless Theory of Time: A Critical Examination, Craig undertakes the first thorough appraisal of the arguments for and against the tensed and tenseless theories of time.

In this illuminating study Craig argues that the standard practice of analyzing the concept of knowledge has radical defects--arbitrary restriction of the subject matter and risky theoretical presuppositions. He proposes a new approach similar to the "state-of-nature" method found in political theory, building the concept up from a hypothesis about its social function and the needs it fulfills. Shedding light on much that philosophers have written about knowledge, its analysis and the obstacles to its analysis, and the debate over (...) skepticism, this compelling work will be of interest to students and scholars of epistemology and the philosophy of language. (shrink)

The standard philosophical project of analysing the concept of knowledge has radical defects in its arbitrary restriction of the subject matter, and its risky theoretical presuppositions. Edward Craig suggests a more illuminating approach, akin to the `state of nature' method found in political theory, which builds up the concept from a hypothesis about the social function of knowledge and the needs it fulfils. Light is thrown on much that philosophers have written about knowledge, about its analysis and the obstacles (...) to its analysis, and on the debate over scepticism. It becomes apparent why many languages not only have such constructions as `knows whether' and `knows that', but also have equivalents of `knows how to' and `know' followed by a direct object. Thus the inquiry is both broadened in scope and made theoretically less fragile. (shrink)

The standard philosophical project of analysing the concept of knowledge has radical defects in its arbitrary restriction of the subject matter, and its risky theoretical presuppositions. Edward Craig suggests a more illuminating approach, akin to the `state of nature' method found in political theory, which builds up the concept from a hypothesis about the social function of knowledge and the needs it fulfils. Light is thrown on much that philosophers have written about knowledge, about its analysis and the obstacles (...) to its analysis, and on the debate over scepticism. It becomes apparent why many languages not only have such constructions as `knows whether' and `knows that', but also have equivalents of `knows how to' and `know' followed by a direct object. Thus the inquiry is both broadened in scope and made theoretically less fragile. (shrink)

What is the connection between philosophy as studied in universities and those general views of man and reality which are commonly considered "philosophy"? Through his attempt to rediscover this connection, Craig offers a view of philosophy and its history since the early 17th century. Craig discusses the two contrary visions of man's essential nature that dominated this period--one portraying man as made in the image of God and required to resemble him as closely as possible, the other depicting (...) man as the autonomous creator of his own environment and values--and uses this context to clarify previously opaque textual detail. Illustrating how general concepts embodied by philosophical thought can be embodied in other media--especially literary--the author brings together disparate disciplines; he also reveals striking similarities between Anglo-American and certain 20th-century continental European lines of thought. (shrink)

Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane (...) class='Hi'>Craig and Quentin Smith, who defend opposing positions. Craig argues that the Big Bang that began the universe was created by God, while Smith argues that the Big Bang has no cause. Alternating chapters by the two philosophers criticize and attempt to refute preceding arguments. Their arguments are based on Einstein's theory of relativity and include a discussion of the new quantum cosmology recently developed by Stephen Hawking and popularized in A Brief History of Time. (shrink)

The question of whether or not God exists is endlessly fascinating and profoundly important. Now two articulate spokesmen--one a Christian, the other an atheist--duel over God's existence in a lively and illuminating battle of ideas. In God?, William Lane Craig and Walter Sinnott-Armstrong bring to the printed page two debates they held before live audiences, preserving all the wit, clarity, and immediacy of their public exchanges. With none of the opaque discourse of academic logicians and divinity-school theologians, the authors (...) make claims and comebacks that cut with precision. Their arguments are sharp and humorous, as each philosopher strikes quickly to the heart of his opponent's case. For example, Craig claims that we must believe in God to explain objective moral values, such as why rape is wrong. Sinnott-Armstrong responds that what makes rape wrong is the harm to victims of rape, so rape is immoral even if there is no God. From arguments about the nature of infinity and the Big Bang, to religious experience and divine action, to the resurrection of Jesus and the problem of evil, the authors treat us to a remarkable display of intelligence and insight--a truly thought-provoking exploration of a classic issue that remains relevant to contemporary life. (shrink)

God Over All: Divine Aseity and the Challenge of Platonism is a defense of God's aseity and unique status as the Creator of all things apart from Himself in the face of the challenge posed by mathematical Platonism. After providing the biblical, theological, and philosophical basis for the traditional doctrine of divine aseity, William Lane Craig explains the challenge presented to that doctrine by the Indispensability Argument for Platonism, which postulates the existence of uncreated abstract objects. Craig provides (...) detailed examination of a wide range of responses to that argument, both realist and anti-realist, with a view toward assessing the most promising options for the theist. A synoptic work in analytic philosophy of religion, this groundbreaking volume engages discussions in philosophy of mathematics, philosophy of language, metaphysics, and metaontology. (shrink)

Is Goodness Without God Good Enough contains a lively debate between William Lane Craig and Paul Kurtz on the relationship between God and ethics, followed by seven new essays that both comment on the debate and advance the broader discussion of this important issue. Written in an accessible style by eminent scholars, this book will appeal to students and academics alike.

The_ Routledge Encyclopedia of Philosophy_ is the most ambitious international philosophy project in many years. Edited by Edward Craig and assisted by thirty specialist subject editors, the REP consists of ten volumes of the world's most eminent philosophers writing for the needs of students and teachers of philosophy internationally. The REP is a project on an unparalleled scale: Over 2000 entries ranging from 500 to 15,000 words in length - thematic, biographical and national 10 volumes consisting of over 5 (...) million words of text plus considerable bibliographic material A Chief Editor and thirty specialist Subject Editors from across the world Over 1200 authors from all over the world. The importance of the REP is not to be found just in the sheer size of the project but also in its breadth of subject matter. It covers: The core of most Anglo-American philosophy - the metaphysical, epistemological and logical questions The usual menu of ethics, political philosophy and the history of philosophy The philosophy of other cultures - from Chinese, Arabic and Jewish philosophy to the philosophy of Africa and Latin America The most impressive range of authors have been gathered together on this unique project: William Alston, Roderick Chisolm, Fred Dretske, Joel Feinberg, Sandra Harding, Larry Laudan, Martha Nussbaum, Richard Popkin, Richard Rorty, Alan Ryan, Gyatri Chakravorty Spivak, Stephen Stich, Patrick Suppes and Bernard Williams, to name just a few. Also available online: www.rep.routledge.com. (shrink)

Seeking to rediscover the connection between philosophy as studied in universities and those general views of man and reality which are 'philosophy' to the educated layman, Edward Craig here offers a view of philosophy and its history since the early seventeenth century. He presents this period as concerned primarily with just two visions of the essential nature of man. One portrays human beings as made in the image of God, required to resemble him as far as lies in our (...) power; the other sees us as autonomous creators of our own environment and values. The author writes with a broad sweep not encouraged by recent fashion, yet shows how textual detail which previous commentators have found opaque becomes transparent when viewed against such a background. In the final chapter he treats passages from recent work in the same way. The general conceptions which philosophical thought embodies can equally well be embodied in other media, especially literary. The author illustrates this point with German and English examples and thereby draws together disciplines often felt to be far apart. He also reveals striking similarities between Anglo-American and certain twentieth-century continental European lines of thought. (shrink)

In Recovering Hegel from the Critique of Leo Strauss, Sara MacDonald and Barry Craig provide a study unique in its focus on Leo Strauss’s reading of Hegel. While MacDonald and Craig find value in Strauss’s thought, they argue that his pessimism concerning modernity lies in a misunderstanding of both modernity’s greatest philosophical advocate, G.W.F. Hegel, and modernity’s virtues.

Bringing to light new facets in the philosophy of Emmanuel Levinas and William James, Megan Craig explores intersections between French phenomenology and American pragmatism.

Craig and Moreland present a rigorous analysis and critique of the major varieties of contemporary philosophical naturalism and advocate that it should be abandoned in light of the serious difficulties raised against it. The contributors draw on a wide range of topics including: epistemology, philosophy of science, value theory to basic analytic ontology, philosophy of mind and agency, and natural theology.

Craig, Barry M The combination of 'the eyes of the blind shall be opened' in Isaiah 35:5 and the psalm's 'the Lord gives sight to the blind' seems to be preparing the way for an account of the restoration of sight in the gospel, but its focus is instead on restoring hearing and speech. In this story, which is shared with Matthew, as with the raising of the young girl told also by Matthew and Luke, Mark alone reports the (...) Lord's command in Aramaic. In this case the Lord's word is transmitted in Greek transliteration as Ephphatha, but correctly it should be Ethphathach. The mispronunciation perhaps points to a particular fascination with the Lord's own words in Mark's Greek-speaking circles, and also to the attribution of magical power to such words that may then be borrowed in magical folk-medicine; think similarly of the conjectured origin of Hocus pocus in Hoc est Corpus from Mass in Latin. However, the Aramaic word is richly connected to the mission of Jesus. In the first reading, the Hebrew has two synonymous verbs in verse 5 for opening, respectively applied to the eyes of the blind and the ears of the deaf. The first is not common and is always said of eyes, except in Isaiah 42:20, where it is used of ears. The second verb is common and refers to the opening of eyes and ears and mouths, but also to the untying of cords and to setting free. This is clear in the Syriac Peshitta's use of a single verb for both Hebrew verbs in Isaiah and the word Mark reports Jesus using, where it is applicable both to opening the man's ears to hear and to freeing his tongue to speak clearly. The Septuagint's version of Isaiah has 'will hear' instead of the Hebrew's second verb, 'will be opened', while the added translation in Mark matches only the Septuagint's translation of Isaiah's first verb. That Greek verb is fitting only for the ears, not for the tongue, so that the man's becoming able to speak clearly seems to be merely a consequence of the miraculous opening of his ears. Reading both passages via the Syriac, and reading them in parallel as the Lectionary has us do today, reveals the gospel encounter to be more than simply a story of a healing: the episode points to Christ's redeeming mission as being one of liberating, the scene becoming a fulfilment of Isaiah's prophetic passage in a demonstration of Christ's mission in the flesh and in the life of an actual person. Furthermore, Mark's transmission of the Aramaic commands Ethphathach and Kum in 5:41, together sum up Christ's twofold work: to redeem and raise those doomed to die. Both stories show this at work in the here and now of people's lives and not merely as a future hope for the end of time. If our mission as Church is to continue Christ's work, then it is likewise to be carried out among people in our own time. Thus the historical impetus to establish such works as schools, since education sets free from ignorance, and hospitals, since curing the sick frees them from ills or caring for them brings relief in time of suffering. But we should not think only in such institutional modes; not every parish can or should establish a school or hospital or hospice, or other such major works, but the question remains for each: What does this community do to proclaim Christ's saving mission in the lives of real people both near and far? (shrink)

Craig, Barry M A characteristic feature of Luke's Gospel is that of the journey, with Jesus from chapter 9 resolutely heading to Jerusalem; of the more than eighty verses naming Jerusalem in the New Testament only a handful are not in Luke-Acts. Last Sunday's gospel reading was taken from the last day of teaching given after entering Jerusalem and reclaiming the Temple, and before the Passover and arrest. But Jesus is not the only one to whom the journey motif (...) applies. Last Sunday reference was made to the Son of Man coming in power, and the exhortation to the disciples to stand ready is akin to that of people prepared for a journey. Today we return to just before the commencement of the public ministry, with John the Baptist exhorting people to prepare a way for the Lord. A simple reading of this text suggests that it is the way on which God proceeds that needs making straight, but it is not: it refers to the path on which those God rescues are brought in procession. This is the procession referred to in the second reading, for which mountains are levelled and the valleys filled so that Jerusalem's captive children may be brought back safely from the land of bondage, Babylon. (shrink)

Craig, Barry M As we return from the Lent-Easter cycle to Ordinary Time, the last Sunday of which was the Sixth, on 15 February, we pick up on the Eleventh Sunday and so miss chapters 2 and 3 of Mark. For six Sundays this quarter we will read from chapters 4 to 6, but at the point of his first account of the feeding of a multitude we will switch to John to lead into the four Sundays of his (...) Bread of Life discourse - a valuable detour, but one that inhibits a more thorough reading of Mark. (shrink)

Craig, Barry M As we return from the Lent-Easter cycle to Ordinary Time, the last Sunday of which was the Sixth, on 15 February, we pick up on the Eleventh Sunday and so miss chapters 2 and 3 of Mark. For six Sundays this quarter we will read from chapters 4 to 6, but at the point of his first account of the feeding of a multitude we will switch to John to lead into the four Sundays of his (...) Bread of Life discourse - a valuable detour, but one that inhibits a more thorough reading of Mark. (shrink)

Craig, Barry M Today's gospel reading includes one of the eleven parables unique to Luke; it is also one of the most well known, and is often said to be misnamed in its common designation as the Prodigal Son. Many parables are similarly named in ways that appear to miss the point of their telling, but this tendency actually points to how we engage with all stories, and the power of Christ's storytelling. We need to realise that the mind (...) does not distinguish between reality and fiction, for all viewing and understanding of the world takes place in our heads. Thus we respond emotionally and even physically in the same way to what we see unfolding, be it real-time events in the world or depicted events, historical or fictional, as mediated by actors and machinery at the movies. In the same way, we do not distinguish between reports of actual happenings and fictional stories. Should there be any doubt about this, ask yourself: Have I ever cried at a movie, or laughed, or grown angry, or felt anything, or ducked, jumped or reacted in any way at all? At a recent viewing of Les Miserables someone at the end of the row was overcome with uncontrollable sobbing as the movie drew to an end. This distraction provided suitable cover for not a few people to sneak hankies out of pockets and return them before lights returned. If we did not respond to movies there would be no point in seeing them. Similarly with novels. They are also fodder for our imaginations, where we in a sense try on the experiences of others, imaginatively inhabiting the bodies and feelings of others. This is the basis of empathy, and the source of the power of storytelling. (shrink)

Craig, Barry M Our last Sunday in Ordinary Time before Lent was the Fifth ; we were in Luke's fifth chapter when the first disciples were called. We now return to the Sundays in Ordinary Time, picking up on the Tenth Sunday and two chapters later, and so we begin our first sustained reading from Luke's gospel, chapters 7 to 14, but skip all but the opening verses of chapter 8. Jesus' Galilean ministry occupies until the end of chapter (...) 9, then he begins the procession to Jerusalem, during which various teachings are located without being specific to the journey. (shrink)

Craig, Barry M Several solemnities fall on Sundays this year, displacing the usual readings and prayers. Three occur in this period, Sundays 24, 31 and 32, giving way respectively to Exaltation of the Holy Cross, All Saints and Commemoration of All the Faithful Departed, and Dedication of the Lateran Basilica. A further complication is that All Saints outranks All Souls, so Mass on Saturday evening is of All Saints, not of All Souls, just as when Christmas falls on a (...) Saturday, the evening Mass is of Christmas not the Holy Family. This results in disruption to the Lectionary, and some repetitions. For Holy Cross, the second reading, which is also read on Good Friday, reappears two weeks later unless the shorter form is used; and the gospel was part of that read on Trinity Sunday. On All Souls readings are to be chosen from the Lectionary's provision for Masses for the Dead. For convenience, a set is provided in the Sunday book, but its first reading repeats all but the last phrase from three weeks earlier, and much of the second reading was read on the third Sunday in Lent, while the gospel has also already been read. So, for All Souls this year parishes are advised to exercise the prerogative to choose readings, for which reason no reflection can be given here that may cover all. (shrink)

Craig, Barry M Review of: Vatican council II: Reforming liturgy, by Carmel Pilcher, David Orr and Elizabeth Harrington, eds., pp. xxviii + 307, $49.95.

Craig, Barry M The season of Advent is not well-defined as it flows almost seamlessly from the end-time themes of the Sundays late in Ordinary Time and turns to the approaching Nativity of Christ. Lacking an event-defining start, Advent in the Roman Rite is named as the four Sundays before Christmas, thus lasting twentyone to twenty-eight days, while in the Ambrosian Rite of Milan it is six Sundays. The elements common to each Sunday's gospel reading in the Roman Rite's (...) three-year Lectionary reveal this sequence: Stay awake; John the Baptist is a voice crying in the wilderness 'Prepare a way for the Lord'; John the Baptist is a witness to Christ; Annunciation to Joseph, or to Mary, or the Visitation -in any case Mary is with child. Although this year, B, we follow the Gospel according to Mark, after reading its opening on the Second Sunday of Advent we do not read from it again until the feast of the Baptism of the Lord. Thus the Lectionary for Advent and Christmastide presents a melange of all four Gospels, with Mark the least represented. This is unavoidable since Mark provides no information from before the emergence of Jesus in his public ministry. However, homilists need to remember that this socalled year of Mark will have several interruptions from John's Gospel. (shrink)

Rogers, C. R. and Skinner, B. F. Some issues concerning the control of human behavior.--Broudy, H. S. Didactics, heuristics, and philetics.--Craig, R. An analysis of the psychology of moral development of Lawrence Kohlberg.--Scudder, J. R., Jr. Freedom with authority: a Buber model for teaching.--Hook, S. Some educational attitudes and poses.--Strike, K. A. Freedom, autonomy, and teaching.--Elkind, D. Piaget and Montessori.--Raywid, M. A. Irrationalism and the new reformism.--Doll, W. E., Jr. A methodology of experience: the process of inquiry.--Neff, F. C. (...) Competency-based teaching and trained fleas.--Brown, A. "What could be bad?" Some reflections on the accountability movement. (shrink)

How should we live? What really exists? And how do we know for sure? In this lively and engaging study, Edward Craig argues that learning philosophy is merely a matter of broadening and deepening what most of us do already. But he also shows that philosophy is no mere intellectual pastime: thinkers such as Plato, the Buddhist sages, Descartes, Hobbes, Hume, Hegel, Darwin, Mill, and de Beauvoir responded to real needs and events—and many of their concerns shape our daily (...) lives. (shrink)

We add texture to the conclusion of Duchon and Drake (Journal of Business Ethics, 85, 2009, 301) that extreme narcissism is associated with unethical conduct. We argue that the special features possessed by financial accounting facilitate extreme narcissism in susceptible CEOs. In particular, we propose that extremely narcissistic CEOs are key players in a recurring discourse cycle facilitated by financial accounting language and measures. Such CEOs project themselves as the corporation they lead, construct a narrative about the corporation and themselves (...) using financial accounting measures, and then reflect on how their accounting-constructed performance is perceived by stakeholders. We do not present empirical evidence about whether the use of accounting language and measures leads to unethical behaviour by extreme narcissistic CEOs — although the conclusions of Duchon and Drake (2009) suggest empirical support is probable. Rather, we focus on developing alertness to the potential for accounting, when engaged by an extremely narcissistic CEO, to be a precursor or implement of unethical behaviour. (shrink)

Background: Legislation on physician-assisted suicide is being considered in a number of states since the passage of the Oregon Death With Dignity Act in 1994. Opinion assessment surveys have historically assessed particular subsets of physicians.Objective: To determine variables predictive of physicians’ opinions on PAS in a rural state, Vermont, USA.Design: Cross-sectional mailing survey.Participants: 1052 physicians licensed by the state of Vermont.Results: Of the respondents, 38.2% believed PAS should be legalised, 16.0% believed it should be prohibited and 26.0% believed it should (...) not be legislated. 15.7% were undecided. Males were more likely than females to favour legalisation . Physicians who did not care for patients through the end of life were significantly more likely to favour legalisation of PAS than physicians who do care for patients with terminal illness . 30% of the respondents had experienced a request for assistance with suicide.Conclusions: Vermont physicians’ opinions on the legalisation of PAS is sharply polarised. Patient autonomy was a factor strongly associated with opinions in favour of legalisation, whereas the sanctity of the doctor–patient relationship was strongly associated with opinions in favour of not legislating PAS. Those in favour of making PAS illegal overwhelmingly cited moral and ethical beliefs as factors in their opinion. Although opinions on legalisation appear to be based on firmly held beliefs, approximately half of Vermont physicians who responded to the survey agree that there is a need for more education in palliative care and pain management. (shrink)

The purpose of this study was to extend the previous research on ethics in retailing. Prior research of Dornoff and Tankersley (1985–1976), Gifford and Norris (1987), Norris and Gifford (1988), and Burns and Rayman (1989) examined the ethics orientation of retail sales persons, sales managers, and business school students. These studies found the college students less ethically-oriented than retail sales people and retail managers. The present study attempts to extend the research on ethics formation to a geographically and academically diverse (...) sample, and to determine if retail management experience in the form of a professional practicum or internship, or entry level management training programs, such as experienced by recent graduates, are critical factors in the formation of business ethics. The sample consisted of thirty-three students majoring in Human Ecology with a concentration in Retail Merchandising and 51 recent graduates of the retail Merchandising program. The series of fourteen vignettes developed by Dornoff and Tankersley (1975–1976) was used. An acknowledged limitation of this study is the validity of the questionnaire developed by Dornoff and Tankersley due to the method of development and new laws concerning warranties and credit etc. which have occurred since 1976. The instrument was used, however, to maintain consistency with earlier studies for the purpose of comparison of groups. No significant differences were found in the students' perceptions of the fourteen actions presented in the vignettes, but the range of the responses in the post-internship tests increased in many cases. The alumni appeared to be slightly more ethical than the students but not as ethical as the managers surveyed in 1986 by Norris and Gifford. Indications are that the critical point of ethics formation may be at the mid-management level and that internships and management training programs have little effect on the ethical perceptions of participants. These findings are consistent with studies such as Gable and Topol (1988), and Jordan and Davis (1990) which showed high Machiavellian scores among young retailing executives, often buyers, as opposed to upper level retailing management. Scales with measure Machiavellianism, or manipulativeness, have been used as an alternative method of examining business ethics. (shrink)

Wes Morriston argues that even if we take an endless series of events to be merely potentially, rather than actually, infinite, still no distinction between a beginningless and an endless series of events has been established which is relevant to arguments against the metaphysical possibility of an actually infinite number of things: if a beginningless series is impossible, so is an endless series. The success of Morriston’s argument, however, comes to depend on rejecting the characterization of an endless series of (...) events as a potential infinite. It turns out that according to his own analysis it is vitally relevant whether the series of events is potentially, as opposed to actually, infinite. If it is reasonable to maintain that an endless series of events is potentially infinite while a beginningless series is actually infinite, then a relevant distinction has been established for any person who thinks that an actual infinite cannot exist. (shrink)

Graham Oppy’s attempt to show that the critiques of the kalam cosmological argument offered by Griinbaum, Davies, and Hawking are successful is predicated upon a misunderstanding of the nature of defeaters in rational belief. Neither Grunbaum nor Oppy succeed in showing an incoherence in the Christian doctrine of creation. Oppy’s attempts to rehabilitate Davies’s critique founders on spurious counter-examples and unsubstantiated claims. Oppy’s defense of Hawking’s critique fails to allay suspicions about the reality of imaginary time and finally results in (...) the denial of tense and temporal becoming. (shrink)

One of the most serious obstacles to accepting a tenseless view of time is the challenge posed by our experience of tense. A particularly striking example of such experience, pointed out by Schlesinger but largely overlooked in the literature, is the wish felt by probably all of us at some time or other that it were now some other time. Such a wish seems evidently rational to hold, and yet on a tenseless theory of time such a wish must be (...) regarded as irrational, since it is logically impossible for the now to be located at some other time, there being no such thing as an objective now or present. In order to accommodate rationally such a belief, most protagonists of tenseless time twist the evident meaning of the wish. Oaklander, for example, misconstrues the wish in terms of my wanting to have different perceptions. Others, like Coburn, admit frankly that such a wish is rational only on a tensed theory of time but mistakenly reject that theory on grounds that at best constitute a defeater of an argument for a tensed view of time, rather than a defeater of the tensed view itself. The argument for a tensed view of time from the experience of tense remains undefeated. (shrink)

Barrow and Tipler’s contention that the Anthropic Principle is obviously true and removes the need for an explanation of fine-tuning fails because the Principle is trivially true, and only within the context of a World Ensemble, whose existence is not obvious, does a selection effect become significant. Their objections to divine design as an explanation of fine-tuning are seen to be misconceived.