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Eric Reitan [48]Eric A. Reitan [4]Eric H. Reitan [4]Eric Hartmann Reitan [1]
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Eric Reitan
Oklahoma State University
  1. Avoiding the Personhood Issue: Abortion, Identity, and Marquis's ‘Future‐Like‐Ours’ Argument.Eric Reitan - 2015 - 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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  2.  47
    Rape as an Essentially Contested Concept.Eric Reitan - 2001 - 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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  3.  95
    A Deontological Theodicy? Swinburne’s Lapse and the Problem of Moral Evil.Eric Reitan - 2014 - 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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  4. Rape as an essentially contested concept.Eric Reitan - 2001 - 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.  50
    Deep ecology and the irrelevance of morality.Eric H. Reitan - 1996 - 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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  6.  51
    Punishment and Community: The Reintegrative Theory of Punishment.Eric Reitan - 1996 - Canadian Journal of Philosophy 26 (1):57 - 81.
    There seems to be nearly universal agreement that society cannot do without some form of criminal punishment. At the same time, it is generally acknowledged that punishment, involving as it does the imposition of hardship and suffering, stands in need of justification. What form such a justification should take, however, is a matter of considerable contention, in part because of basic theoretical disagreements on the nature of moral obligation, and in part because of disagreements concerning the nature and purpose of (...)
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  7.  89
    A Guarantee of Universal Salvation?Eric Reitan - 2007 - 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 toavoid (...)
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  8.  11
    Deep Ecology and the Irrelevance of Morality.Eric H. Reitan - 1996 - 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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  9.  41
    Sympathy for the Damned.Eric Reitan - 2002 - Southwest Philosophy Review 18 (1):201-211.
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  10.  9
    Is God a Delusion?: A Reply to Religion's Cultured Despisers.Eric Reitan - 2008 - 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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  11.  73
    Does the Argument from Evil Assume a Consequentialist Morality?Eric Reitan - 2000 - 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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  12.  59
    Eternally Choosing Hell: Can Hard-Heartedness Explain Why Some Remain in Hell Forever?Eric Reitan - 2022 - Sophia 61 (2):365-382.
    Recently, Eric Yang and Stephen Davis have defended what they call the separationist view of hell against an objection leveled by Jeremy Gwiazda by invoking the concept of hard-heartedness as an account of why some would eternally choose to remain in hell. Gwiazda’s objection to the separationist view of hell is an instance of a broader strategy of objection invoked by other universalists to argue that God could guarantee universal salvation while respecting libertarian freedom—an objection that Kronen and I have (...)
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  13.  37
    Is Annihilation More Severe than Eternal Conscious Torment?Eric Reitan - 2022 - Southwest Philosophy Review 38 (1):191-198.
    In Hell and Divine Goodness, James Spiegel defends the surprising position that of the two dominant non-universalist Christian views on the fate of the damned—the traditionalist view that the damned suffer eternal conscious torment, and the annihilationist view that the damned are put out of existence—the annihilationist view actually posits the more severe fate from the standpoint of a punishment. I argue here that his case for this position rests on two questionable assumptions, and that even granting these assumptions there (...)
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  14. Homosexuality, Misogyny, and God’s Plan.John D. Kronen & Eric H. Reitan - 1999 - 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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  15.  57
    Personally Committed To Nonviolence: Towards A Vindication Of Personal Pacifism.Eric Reitan - 2000 - The Acorn 10 (2):30-41.
  16. On William A. Wallace, O.P., The Modeling of Nature.Benedict Ashley & Eric Reitan - 1997 - The Thomist 61:625-640.
     
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  17.  10
    Responses.Gregory J. Coulter, Laura L. Garcia, Peter Shea & Eric Reitan - 2003 - Logos: A Journal of Catholic Thought and Culture 6 (1):165-187.
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  18.  80
    Why the deterrence argument for capital punishment fails.Eric Reitan - 1993 - Criminal Justice Ethics 12 (1):26-33.
  19.  15
    American Catholic Philosophical Quarterly 178.John Kronen, Eric Reitan & Steven A. Long - 2012 - American Catholic Philosophical Quarterly 86 (1).
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  20. Applied Ethics - Love the Sinner, Hate the Sin?Eric Reitan - 2007 - Free Inquiry 27:42-43.
     
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  21.  78
    Alan Wertheimer, consent to sexual relations (cambridge: Cambridge university press, 2003), pp. XV + 293.Eric Reitan - 2007 - Utilitas 19 (2):261-263.
  22. 7. Christianity and Partisan Politics.Eric Reitan - 1999 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 2 (4).
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  23.  6
    Christianity and Partisan Politics.Eric Reitan - 1999 - Logos: A Journal of Catholic Thought and Culture 2 (4):82-96.
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  24.  57
    Date Rape and Seduction.Eric Reitan - 2004 - Southwest Philosophy Review 20 (1):99-106.
  25.  3
    Divine Tyranny and the Goodness of God.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 58–75.
    This chapter contains sections titled: The Concept of Divine Goodness as a Tool of Criticism The Divine Command Theory – or, How to Strip God's Goodness of Significance The Fundamentalist Attack on Divine Goodness The Problem with Young Earth Creationism Concluding Remarks.
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  26. Defining Terrorism for Public Policy Purposes: The Group-Target Definition.Eric Reitan - 2010 - 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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  27.  2
    Evil and the Meaning of Life.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 187–207.
    This chapter contains sections titled: The Evidential Argument from Evil Theodicies A Limited Perspective Horrors The Defeat of Horror Sources of Meaning.
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  28.  1
    Introduction.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 1–13.
    This chapter contains sections titled: The Spirit of Schleiermacher Ideology and Hope Overview.
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  29.  21
    Moving the Goalposts? The Challenge of Philosophical Engagement with the Public God Debates.Eric Reitan - 2010 - 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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  30.  26
    Nature, Place, and Space.Eric A. Reitan - 1996 - American Catholic Philosophical Quarterly 70 (1):83-101.
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  31.  4
    On Religion and Equivocation.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 14–34.
    This chapter contains sections titled: The Meanings of “Religion” Einsteinian Religion and the Feeling of Piety The Art of Equivocation The Eloquent Equivocations of Sam Harris The Truth amidst the Mudslinging.
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  32.  5
    Philosophy and God's Existence, Part I.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 101–119.
    This chapter contains sections titled: Mangling Aquinas The Argument from Design Why the Argument from Design Fails Dawkins' Case Against Theism A Fundamental Difficulty with Dawkins' Atheistic Argument.
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  33.  6
    Philosophy and God's Existence, Part II.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 120–139.
    This chapter contains sections titled: The Cosmological Argument of Leibniz and Clarke Ontological Arguments and the Concept of a Necessary Being Why Not a Self‐Existent Universe? The Contestable Principle of Sufficient Reason Concluding Remarks.
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  34.  38
    Private Property Rights, Moral Extensionism and the Wise-Use Movement: A Rawlsian Analysis.Eric Reitan - 2004 - 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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  35.  20
    Pursuing the Beloved Community.Eric Reitan - 2003 - Southwest Philosophy Review 19 (1):31-40.
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  36.  3
    Responses.Eric Reitan - 2003 - Logos: A Journal of Catholic Thought and Culture 6 (1):165-187.
  37.  4
    Religious Consciousness.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 140–163.
    This chapter contains sections titled: Simone Weil: The Philosophical Mystic The Varieties of Religious Experience Mysticism, its Varieties, and its Authority Sam Harris on Spiritual Experience Schleiermacher on the Essence of Religious Experience.
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  38.  37
    Response: Personal Pacifism, Another Look.Eric Reitan - 2000 - The Acorn 11 (1):62-62.
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  39.  1
    References.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 234–240.
    This chapter contains sections titled: The New Atheist Attack on Faith Fides and Fiducia Catholic Faith The Failure of the Catholic View of Faith A Lutheran Alternative Love and Revelation Reason for Trust? Pragmatic Faith The Ethico‐Religious Hope Revisited The Logic of Faith.
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  40.  41
    Self-Defense and the Principle of Generic Consistency.Eric Reitan - 2006 - Social Theory and Practice 32 (3):415-438.
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  41.  42
    Stewart Goetz freedom, teleology, and evil . (London: Continuum, 2008). Pp. 216. £60.00 (hbk). Isbn 9781847064813.Eric Reitan - 2010 - Religious Studies 46 (1):130-135.
  42.  3
    Science, Transcendence, and Meaning.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 76–100.
    This chapter contains sections titled: Religion vs. Superstition Virgin Mary Sightings Schleiermacher and the Transcendence of God Brains in Vats What Science Can and Cannot Say About the Transcendent The God of the Chance Gaps A Meaningful “God” The Meaning of Life Concluding Remarks.
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  43.  28
    Terrorism: A Philosophical Investigation, written by Igor Primoratz.Eric Reitan - 2017 - Journal of Moral Philosophy 14 (3):357-360.
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  44.  30
    The Ethics of Community.Eric Reitan - 1992 - The Acorn 7 (1):19-28.
  45.  2
    “The God Hypothesis” and the Concept of God.Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 35–57.
    This chapter contains sections titled: New Atheist Definitions of God The Supremely Good God of Traditional Theism Non‐Substantive Definitions of “God” The Ethico‐Religious Hope God: The Ethico‐Religious Hope Fulfilled Continuity from the Ancients: Plutarch and Zoroaster Concluding Remarks.
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  46.  50
    The Irreconcilability of Pacifism and Just War Theory.Eric Reitan - 1994 - Social Theory and Practice 20 (2):117-134.
  47.  67
    The Moral Justification of Violence.Eric Reitan - 2002 - Social Theory and Practice 28 (3):445-464.
  48.  31
    Thomistic Natural Philosophy and the Scientific Revolution.Eric A. Reitan - 1996 - Modern Schoolman 73 (3):265-281.
  49.  4
    The Root of All Evil?Eric Reitan - 2008 - In Is God a Delusion? Oxford, UK: Wiley‐Blackwell. pp. 208–225.
    This chapter contains sections titled: The Need for Certainty Indifference to the Goods of This World A Cause of Violence The Hope of the World?
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  50.  50
    Universalism and autonomy: Towards a comparative defense of universalism.Eric H. Reitan - 2001 - 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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