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Profile: Eric Reitan (Oklahoma State University)
  1.  59
    John Kronen & Eric Reitan (2004). Talbott's Universalism, Divine Justice, and the Atonement. Religious Studies 40 (3):249-268.
    Thomas Talbott has argued that the following propositions are inconsistent: (1) it is God's redemptive purpose for the world (and therefore His will) to reconcile all sinners to Himself; (2) it is within God's power to achieve His redemptive purpose for the world; (3) some sinners will never be reconciled to God, and God will therefore either consign them to a place of eternal punishment, from which there will be no hope of escape, or put them out of existence altogether. (...)
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  2.  34
    Eric Reitan (2016). Avoiding the Personhood Issue: Abortion, Identity, and Marquis's ‘Future‐Like‐Ours’ Argument. Bioethics 30 (4):272-281.
    One reason for the persistent appeal of Don Marquis' ‘future like ours’ argument is that it seems to offer a way to approach the debate about the morality of abortion while sidestepping the difficult task of establishing whether the fetus is a person. This essay argues that in order to satisfactorily address both of the chief objections to FLO – the ‘identity objection’ and the ‘contraception objection’ – Marquis must take a controversial stand on what is most essential to being (...)
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  3.  28
    Eric Reitan (2002). Eternal Damnation and Blessed Ignorance: Is the Damnation of Some Incompatible with the Salvation of Any? Religious Studies 38 (4):429-450.
    Both Thomas Talbott and Friedrich Schleiermacher have argued, in somewhat different ways, that in the context of Christian theism the damnation of anyone would render it impossible to extend genuine blessedness to anyone else. I examine both Schleiermacher's and Talbott's version of this argument, which I call the ‘incompatibility argument', and respond to criticisms levelled by Jerry Walls and William Lane Craig. I argue that the argument is more powerful than its critics admit, and that it poses a potentially devastating (...)
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  4.  62
    Eric Reitan (2001). Rape as an Essentially Contested Concept. Hypatia 16 (2):43-66.
    : Because "rape" has such a powerful appraisive meaning, how one defines the term has normative significance. Those who define rape rigidly so as to exclude contemporary feminist understandings are therefore seeking to silence some moral perspectives "by definition." I argue that understanding rape as an essentially contested concept allows the concept sufficient flexibility to permit open moral discourse, while at the same time preserving a core meaning that can frame the discourse.
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  5.  29
    Eric Reitan (2000). Personally Committed To Nonviolence. The Acorn 10 (2):30-41.
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  6.  23
    Eric Reitan (1992). The Ethics of Community. The Acorn 7 (1):19-28.
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  7.  13
    Eric H. Reitan (1996). Deep Ecology and the Irrelevance of Morality. Environmental Ethics 18 (4):411-424.
    Both Arne Naess and Warwick Fox have argued that deep ecology, in terms of “Selfrealization,” is essentially nonmoral. I argue that the attainment of the ecological Self does not render morality in the richest sense “superfluous,” as Fox suggests. To the contrary, the achievement of the ecological Self is a precondition for being a truly moral person, both from the perspective of a robust Kantian moral frameworkand from the perspective of Aristotelian virtue ethics. The opposition between selfregard and morality is (...)
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  8.  8
    Eric A. Reitan (1996). Nature, Place, and Space. American Catholic Philosophical Quarterly 70 (1):83-101.
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  9.  25
    Eric Reitan (2000). Response: Personal Pacifism, Another Look. The Acorn 11 (1):62-62.
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  10.  2
    Eric Reitan (2004). Private Property Rights, Moral Extensionism and the Wise-Use Movement: A Rawlsian Analysis. Environmental Values 13 (3):329 - 347.
    Efforts to protect endangered species by regulating the use of privately owned lands are routinely resisted by appeal to the private property rights of landowners. Recently, the 'wise-use' movement has emerged as a primary representative of these landowners' claims. In addressing the issues raised by the wise-use movement and others like them, legal scholars and philosophers have typically examined the scope of private property rights and the extent to which these rights should influence public policy decisions when weighed against other (...)
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  11.  23
    Eric Reitan (2014). A Deontological Theodicy? Swinburne’s Lapse and the Problem of Moral Evil. Faith and Philosophy 31 (2):181-203.
    Richard Swinburne’s formulation of the argument from evil is representative of a pervasive way of understanding the challenge evil poses for theistic belief. But there is an error in Swinburne’s formulation : he fails to consider possible deontological constraints on God’s legitimate responses to evil. To demonstrate the error’s significance, I show that some important objections to Swinburne’s theodicy admit of a novel answer once we correct for Swinburne’s Lapse. While more is needed to show that the resultant “deontological theodicy” (...)
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  12.  42
    Eric H. Reitan (1999). Homosexuality, Misogyny, and God's Plan. Faith and Philosophy 16 (2):213-232.
    In response to powerful criticisms of older arguments, contemporary defenders of the Church’s traditional stance on homosexuality have fashioned a new kind of argument based upon the special relationship God created between the sexes. In this paper we examine two recent incarnations of this kind of argument and show that both fail to demonstrate the inherent immorality of homosexual relationships, and at most demonstrate that homosexual relationships are inferior to heterosexual relationships in certain respects. At the end of the paper (...)
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  13.  51
    Eric Reitan (2010). Defining Terrorism for Public Policy Purposes: The Group-Target Definition. Journal of Moral Philosophy 7 (2):253-278.
    For the sake of developing and evaluating public policy decisions aimed at combating terrorism, we need a precise public definition of terrorism that distinguishes terrorism from other forms of violence. Ordinary usage does not provide a basis for such a definition, and so it must be stipulative. I propose essentially pragmatic criteria for developing such a stipulative public definition. After noting that definitions previously proposed in the philosophical literature are inadequate based on these criteria, I propose an alternative, which I (...)
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  14.  4
    Eric Reitan (2002). Sympathy for the Damned. Southwest Philosophy Review 18 (1):201-211.
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  15.  54
    Eric Reitan (2007). Alan Wertheimer, Consent to Sexual Relations (Cambridge: Cambridge University Press, 2003), Pp. XV + 293. Utilitas 19 (2):261-263.
  16.  13
    Eric A. Reitan (1996). Thomistic Natural Philosophy and the Scientific Revolution. Modern Schoolman 73 (3):265-281.
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  17.  26
    Eric Reitan (2002). The Moral Justification of Violence. Social Theory and Practice 28 (3):445-464.
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  18.  24
    Eric Reitan (1994). The Irreconcilability of Pacifism and Just War Theory. Social Theory and Practice 20 (2):117-134.
  19.  28
    Eric Reitan (1993). Why the Deterrence Argument for Capital Punishment Fails. Criminal Justice Ethics 12 (1):26-33.
  20.  23
    Eric Reitan (2000). Does the Argument From Evil Assume a Consequentialist Morality? Faith and Philosophy 17 (3):306-319.
    In this paper, I argue that the some of the most popular and influential formulations of the Argument from Evil (AE) assume a moral perspective that is essentially consequentialist, and would therefore be unacceptable to deontologists. Specifically, I examine formulations of the argument offered by William Rowe and Bruce Russell, both of whom explicitly assert that their formulation of AE is theoretically neutral with respect to consequentialism, and can be read in a way that is unobjectionable to deontologists. I argue (...)
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  21.  19
    Eric Reitan (2007). A Guarantee of Universal Salvation? Faith and Philosophy 24 (4):413-432.
    Recent defenders of the Christian doctrine of eternal damnation have appealed to what I call the “No Guarantee Doctrine” (NG)—the doctrine that not evenGod can ensure both (a) that every person who is saved freely chooses to be saved and (b) that all are saved. Thomas Talbott challenges NG on the groundsthat anyone who is truly free will have no motive to reject God and will infallibly choose salvation. In response to critics of Talbott , I argue that in order (...)
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  22.  18
    Eric H. Reitan (2001). Universalism and Autonomy: Towards a Comparative Defense of Universalism. Faith and Philosophy 18 (2):222-240.
    In arecent article, Michael Murray critiques several versions of universalism-that is, the doctrine that in the end all persons are saved. Of particular interest to Murray is Thomas Talbott’s version of universalism (called SU1 by Murray), which puts forward a strategy for ensuring universal salvation that purports to preserve the autonomy of the creatures saved. Murray argues that, on the contrary, the approach put forward in SU1 is not autonomy-preserving at all. I argue that this approach preserves the autonomy of (...)
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  23.  3
    Eric Reitan (2001). Rape as an Essentially Contested Concept. Hypatia 16 (2):43-66.
  24.  14
    Eric A. Reitan (1991). Substance and Modern Science. By Richard J. Connell. Modern Schoolman 69 (1):64-66.
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  25.  11
    Eric A. Reitan (1996). Ptolemy's Universe: The Natural Philosophical and Ethical Foundations of Ptolemy's Astronomy. By Liba Chaia Taub. Modern Schoolman 73 (2):187-189.
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  26.  22
    Eric Reitan (2010). Stewart Goetz Freedom, Teleology, and Evil . (London: Continuum, 2008). Pp. 216. £60.00 (Hbk). Isbn 9781847064813. Religious Studies 46 (1):130-135.
  27.  14
    Eric Reitan (2004). Date Rape and Seduction. Southwest Philosophy Review 20 (1):99-106.
  28.  13
    Eric Reitan (1996). Punishment and Community: The Reintegrative Theory of Punishment. Canadian Journal of Philosophy 26 (1):57 - 81.
  29.  9
    Eric Reitan (2006). Self-Defense and the Principle of Generic Consistency. Social Theory and Practice 32 (3):415-438.
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  30.  6
    Eric Reitan (2011). Transformation of the Self in the Thought of Friedrich Schleiermacher. Faith and Philosophy 28 (4):474-478.
  31.  2
    Gregory J. Coulter, Laura L. Garcia, Peter Shea & Eric Reitan (2003). 11. Responses. Logos: A Journal of Catholic Thought and Culture 6 (1).
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  32.  2
    Eric Reitan (1999). 7. Christianity and Partisan Politics. Logos 2 (4).
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  33.  4
    Eric Reitan (2010). Moving the Goalposts? The Challenge of Philosophical Engagement with the Public God Debates. Philo 13 (1):80-93.
    When philosophers contribute to public debates as polarized as contemporary ones about theistic belief, it is common to encounter responses that, philosophically, are woefully misguided. While it is tempting to simply dismiss them, a closer examination of recurring responses can offer insight of philosophical significance. In this paper I exemplify the value of engaging with recurring but misguided popular objections by looking carefully at one such objection to my recent book, Is God a Delusion?
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  34.  4
    Eric Reitan (2003). Pursuing the Beloved Community. Southwest Philosophy Review 19 (1):31-40.
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  35.  2
    John Kronen, Eric Reitan & Steven A. Long (2012). American Catholic Philosophical Quarterly 178. American Catholic Philosophical Quarterly 86 (1).
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  36.  1
    Eric Reitan (2010). No Title Available: Book Reviews. [REVIEW] Religious Studies 46 (1):130-135.
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  37. Benedict Ashley & Eric Reitan (1997). On William A. Wallace, O.P., The Modeling of Nature. The Thomist 61:625-640.
     
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  38. Eric Reitan (2007). Applied Ethics - Love the Sinner, Hate the Sin? Free Inquiry 27:42-43.
     
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  39. Eric Reitan (2009). Is God a Delusion: A Reply to Religion's Cultured Despisers. Wiley-Blackwell.
    _Is God a Delusion?_ addresses the philosophical underpinnings of the recent proliferation of popular books attacking religious beliefs. Winner of CHOICE 2009 Outstanding Academic Title Award Focuses primarily on charges leveled by recent critics that belief in God is irrational and that its nature ferments violence Balances philosophical rigor and scholarly care with an engaging, accessible style Offers a direct response to the crop of recent anti-religion bestsellers currently generating considerable public discussion.
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  40. Eric Reitan (2010). Is God a Delusion: A Reply to Religion's Cultured Despisers. Wiley-Blackwell.
    _Is God a Delusion?_ addresses the philosophical underpinnings of the recent proliferation of popular books attacking religious beliefs. Winner of CHOICE 2009 Outstanding Academic Title Award Focuses primarily on charges leveled by recent critics that belief in God is irrational and that its nature ferments violence Balances philosophical rigor and scholarly care with an engaging, accessible style Offers a direct response to the crop of recent anti-religion bestsellers currently generating considerable public discussion.
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  41. Eric Reitan (2011). Is God a Delusion: A Reply to Religion's Cultured Despisers. Wiley-Blackwell.
    _Is God a Delusion?_ addresses the philosophical underpinnings of the recent proliferation of popular books attacking religious beliefs. Winner of CHOICE 2009 Outstanding Academic Title Award Focuses primarily on charges leveled by recent critics that belief in God is irrational and that its nature ferments violence Balances philosophical rigor and scholarly care with an engaging, accessible style Offers a direct response to the crop of recent anti-religion bestsellers currently generating considerable public discussion.
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  42. Eric Reitan (2008). Is God a Delusion: A Reply to Religion's Cultured Despisers. Wiley-Blackwell.
    _Is God a Delusion?_ addresses the philosophical underpinnings of the recent proliferation of popular books attacking religious beliefs. Winner of CHOICE 2009 Outstanding Academic Title Award Focuses primarily on charges leveled by recent critics that belief in God is irrational and that its nature ferments violence Balances philosophical rigor and scholarly care with an engaging, accessible style Offers a direct response to the crop of recent anti-religion bestsellers currently generating considerable public discussion.
     
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  43. Eric Reitan (2000). Personally Committed To Nonviolence. Acorn 10 (2):30-41.
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  44. Eric Reitan (2003). Responses. Logos 6 (1).
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  45. Eric Reitan (1993). Review. [REVIEW] The Thomist 57:690-694.
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  46. Eric Reitan (2000). Response: Personal Pacifism, Another Look. Acorn 11 (1):62-62.
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  47. Eric Reitan (1992). The Ethics of Community. Acorn 7 (1):19-28.
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