67 found
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  1.  65
    Philosophical Foundations for a Christian Worldview.J. P. Moreland & William Lane Craig - 2003 - Intervarsity Press.
    The authors of this lively and thorough introduction to philosophy from a Christian perspective introduce you to the principal subdisciplines of philosophy, including epistemology, metaphysics, philosophy of science, ethics and philosophy ...
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  2. The Blackwell Companion to Natural Theology.William Lane Craig & J. P. Moreland (eds.) - 2009 - Wiley-Blackwell.
  3. Bare Particulars and Individuation Reply to Mertz.J. P. Moreland & Timothy Pickavance - 2003 - Australasian Journal of Philosophy 81 (1):1 – 13.
    Not long ago, one of us has clarified and defended a bare particular theory of individuation. More recently, D. W. Mertz has raised a set of objections against this account and other accounts of bare particulars and proffered an alternative theory of individuation. He claims to have shown that 'the concept of bare particulars, and consequently substratum ontology that requires it, is untenable.' We disagree with this claim and believe there are adequate responses to the three arguments Mertz raises against (...)
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  4. Consciousness and the Existence of God: A Theistic Argument.J. P. Moreland - 2008 - Routledge.
    In _Consciousness and the Existence of God_, J.P. Moreland argues that the existence of finite, irreducible consciousness provides evidence for the existence of God. Moreover, he analyzes and criticizes the top representative of rival approaches to explaining the origin of consciousness, including John Searle’s contingent correlation, Timothy O’Connor’s emergent necessitation, Colin McGinn’s mysterian ‘‘naturalism,’’ David Skrbina’s panpsychism and Philip Clayton’s pluralistic emergentist monism. Moreland concludes that these approaches should be rejected in favor of what he calls ‘‘the Argument from Consciousness.’’.
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  5. The Blackwell Companion to Natural Theology.William Lane Craig & J. P. Moreland (eds.) - 2009 - Wiley-Blackwell.
  6.  66
    The Argument From Consciousness.J. P. Moreland - 2009 - In William Lane Craig & J. P. Moreland (eds.), The Blackwell Companion to Natural Theology. Blackwell. pp. 282--343.
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  7. A Conceptualist Argument for a Spiritual Substantial Soul.J. P. Moreland - 2013 - Religious Studies 49 (1):35-43.
    I advance a type of conceptualist argument for substance dualism – minimally, the view that we are spiritual substances that have bodies – based on the understandability of what it would be for something to be a spirit, e.g. what it would be for God to be a spirit. After presenting the argument formally, I clarify and defend its various premises with a special focus on what I take to be the most controversial one, namely, if thinking matter is metaphysically (...)
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  8.  71
    The Blackwell Companion to Substance Dualism.Jonathan J. Loose, Angus John Louis Menuge & J. P. Moreland - 2018 - Oxford, U.K.: Wiley-Blackwell.
  9.  62
    Substance Dualism and the Argument From Self-Awareness.J. P. Moreland - 2011 - Philosophia Christi 13 (1):21-34.
    There are two tasks for any adequate philosophy of mind: articulate one’s position and explain why dualism is the commonsense view; defend one’s position. I believe that there is an argument that simultaneously satisfies both desiderata in a non–ad hoc way and, thus, the argument can thereby claim the virtue of theoretical simplicity in its favor. In what follows, I shall present the argument and defend its most crucial premise, respond to three criticisms that have been raised against it, and (...)
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  10. A Response to a Platonistic and to a Set-Theoretic Objection to the Kalam Cosmological Argument.J. P. Moreland - 2003 - Religious Studies 39 (4):373-390.
    The first premise of the Kalam cosmological argument has come under fire in the last few years. The premise states that the universe had a beginning, and one of two prominent arguments for it turns on the claim that an actual infinite collection of entities cannot exist. After stating the Kalam cosmological argument and the two approaches to defending its first premise, I respond to two objections against the notion that an actual infinite collection is impossible: a Platonistic objection from (...)
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  11.  61
    A Critique of and Alternative to Nancey Murphy’s Christian Physicalism.J. P. Moreland - 2016 - European Journal for Philosophy of Religion 8 (2):107--128.
    For some time now, Nancey Murphy has been a major voice on behalf of a certain form of Christian physicalism. This is a part of her project of reconciling science with Christian faith. In what follows, I shall state and criticize the three central components of her Christian physicalism, followed by a presentation of a dualist alternative along with a clarification of its advantages over Murphy-style physicalism.
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  12. Tweaking Dallas Willard's Ontology of the Human Person.J. P. Moreland - 2015 - Journal of Spiritual Formation and Soul Care 8 (2):187-202.
    While my own philosophical views are largely in keeping with my mentor, Dallas Willard, nevertheless, I find his conception of the human person puzzling, hard to specify precisely, and prima facie contradictory in a few places. Dallas's central goal in formulating his anthropology was to develop a model that shed light on, allowed for deeper insight into, and fostered interest in spiritual formation, especially the role of the body in spiritual maturation. I share this goal, and agree with most of (...)
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  13.  42
    Keith Campbell and the Trope View of Predication.J. P. Moreland - 1989 - Australasian Journal of Philosophy 67 (4):379 – 393.
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  14.  99
    Humanness, Personhood, and the Right to Die.J. P. Moreland - 1995 - Faith and Philosophy 12 (1):95-112.
    A widely adopted approach to end-of-life ethical questions fails to make explicit certain crucial metaphysical ideas entailed by it and when those ideas are clarified, then it can be shown to be inadequate. These metaphysical themes cluster around the notions of personal identity, personhood and humanness, and the metaphysics of substance. In order to clarify and critique the approach just mentioned, I focus on the writings of Robert N. Wennberg as a paradigm case by, first, stating his views of personal (...)
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  15.  54
    A Critique of Campbell’s Refurbished Nominalism.J. P. Moreland - 1997 - Southern Journal of Philosophy 35 (2):225-246.
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  16.  33
    Issues and Options in Exemplification.J. P. Moreland - 1996 - American Philosophical Quarterly 33 (2):133 - 147.
    In this article I offer a taxonomy of the major issues and options about qualities, quality-instances, and exemplification. So far as I know, this has not been done for some time and the task of offering such a taxonomy is a worthy one in its own right. But such a classification will also show that arguments such as the one above by Grossmann fail to make their case because of the tremendous vari? ety of positions about quality-instances. The mere fact (...)
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  17. Naturalism: A Critical Analysis.William Lane Craig & J. P. Moreland (eds.) - 2000 - Routledge.
    _Naturalism_ provides a rigorous analysis and critique of the major varieties of contemporary philosophical naturalism. The authors advocate the thesis that contemporary naturalism should be abandoned, in light of the serious objections raised against it. Contributors draw on a wide range of topics including: epistemology, the philosophy of science, the philosophy of mind and agency, and natural theology.
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  18.  50
    Naturalism and Libertarian Agency.J. P. Moreland - 1997 - Philosophy and Theology 10 (2):353-383.
    While most philosophers agree that libertarian agency and naturalism are incompatible, few attempts have been offered to spell out in some detail just why this is the case. My purpose in this article is to fill this gap in the literature by expanding on and clarifying the connection between naturalism as it is widely understood today and the rejection of libertarian agency. To accomplish this end I begin by clarifying different forms of libertarian agency and identity the key philosophical components (...)
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  19. The God Question: An Invitation to a Life of Meaning.J. P. Moreland - 2009 - Eugene: Harvest House.
    A leading evangelical thinker offers this brand-new way of addressing life's most important questions: Does God exist, and can we know Him? J.P. Moreland, distinguished professor of philosophy at Talbot School of Theology, abandons traditional didactic apologetics and entices skeptics and dissatisfied believers into a conversation about the emptiness and anxiety so many feel today. He invites them to the abundant life Jesus offers but that so few seem to be experiencing. Moreland shows that people are created by a benevolent (...)
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  20.  50
    Was Husserl a Nominalist?J. P. Moreland - 1989 - Philosophy and Phenomenological Research 49 (4):661-674.
  21.  61
    Locke's Parity Thesis About Thinking Matter: A Response to Williams.J. P. Moreland - 1998 - Religious Studies 34 (3):253-259.
    Recently, Clifford Williams has attempted to argue for the plausibility of a Christian form of physicalism. To make his case, Williams appropriates certain claims by John Locke regarding the possibility of thinking matter to argue for what Williams calls the parity theses: (1) God can make matter and nonmatter either to think or not to think. Given God's omnipotence, the justification for (1) is: (2) there is no contradiction in asserting either that matter or nonmatter thinks or that they do (...)
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  22. God and the Argument From Consciousness: A Response to Lim.J. P. Moreland - 2012 - European Journal for Philosophy of Religion 4 (1):243--251.
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  23. Oppy on the Argument From Consciousness: A Rejoinder.J. P. Moreland - 2011 - European Journal for Philosophy of Religion 3 (1):213 - 226.
    Graham Oppy had criticized my argument for God from consciousness (AC) in my recent book ’Consciousness and the Existence of God’ (N.Y.: Routledge, 2008). In this article I offer a rejoinder to Oppy. Specifically, I respond to his criticisms of my presentation of three forms of AC, and interact with his claims about theism, consciousness and emergent chemical properties.
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  24. Debating Christian Theism.J. P. Moreland, K. A. Sweis & Ch V. Meister (eds.) - 2013 - Oxford Univ. Press.
     
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  25.  19
    Nominalism and Abstract Reference.J. P. Moreland - 1990 - American Philosophical Quarterly 27 (4):325 - 334.
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  26.  36
    If You Can’T Reduce, You Must Eliminate.J. P. Moreland - 2005 - Philosophia Christi 7 (2):463-474.
  27. Christianity and the Nature of Science: A Philosophical Investigation.J. P. Moreland - 1989 - Grand Rapids: Baker.
    A defense of the scientific view of creationism.
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  28. Love Your God with All Your Mind: The Role of Reason in the Life of the Soul.J. P. Moreland - 2012 - Colorado Springs: NavPress.
    What part does reason play when we share our beliefs with others? And how can using our God-given intellect help in our own spiritual development?
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  29.  15
    Mental Vs. Top-Down Causation: Sic Et Non.J. P. Moreland - 2013 - Philosophia Christi 15 (1):133-147.
    I criticize the view that top-down causation is a proper model for depicting and justifying belief in mental causation. When properly interpreted, I believe that there are no clear examples of top-down causation, and there is a persuasive case against it. In order to defend these claims, I, first, clarify three preliminary considerations; second, undermine alleged examples of top-down causation; third, present a case for why there is no top-down mental causation; fourth, explain an important option for moving forward in (...)
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  30.  17
    The Knowledge Argument Revisited.J. P. Moreland - 2003 - International Philosophical Quarterly 43 (2):219-228.
    The literature on the Knowledge Argument exhibits considerable confusion about the precise nature of the argument. I contend that a clarification of the essence of self-presenting properties provides an explanation of this confusion such that the confusion itself is evidence for dualism. I also claim that Mary gains six different sorts of knowledge after gaining sight, and I show how this claim provides a response to a physicalist undercutting defeater for the Knowledge Argument. I try to show that this defeater (...)
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  31.  21
    Naturalism, Nominalism, and Husserlain Moments.J. P. Moreland - 2002 - Modern Schoolman 79 (2-3):199-216.
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  32.  10
    Searle’s Biological Naturalism and the Argument From Consciousness.J. P. Moreland - 1998 - Faith and Philosophy 15 (1):68-91.
    In recent years, Robert Adams and Richard Swinburne have developed an argument for God’s existence from the reality of mental phenomena. Call this the argument from consciousness. My purpose is to develop and defend AC and to use it as a rival paradigm to critique John Searle’s biological naturalism. The article is developed in three steps. First, two issues relevant to the epistemic task of adjudicating between rival scientific paradigms are clarified and illustrated. Second, I present a general version of (...)
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  33.  63
    Topic Neutrality and the Parity Thesis: A Surrejoinder to Williams.J. P. Moreland - 2001 - Religious Studies 37 (1):93-101.
    In an important paper, Clifford Williams advanced a Lockean-style argument to justify the parity thesis, viz., that there is no intellectual advantage to Christian physicalism or Christian dualism. In an article in Religious Studies I offered a critique of Williams's parity thesis and he has published a rejoinder to me in the same journal centring on my rejection of topic neutrality as an appropriate way to set up the mind–body debate. In this surrejoinder to Williams, I present his three main (...)
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  34.  26
    Replies to Evan Fales: On Science, Miracles, Agency Theory, and the God-of-the-Gaps.J. P. Moreland - 2001 - Philosophia Christi 3 (1):48 - 49.
    In a previous article, I argue that on the assumption that God exercises libertarian agency, a primary causal divine miracle could, in principle, leave a scientifically detectable gap in the natural world. In a subsequent publication, Evan Fales offered a critique of my argument and this article is my rejoinder. I justify my employment of Divine libertarian agency and respond to Fales’s two, closely-related questions: How much energy could one add to a room by making a lot of decisions? Would (...)
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  35. God and the Argument From Consciousness: A Reply to Lim.J. P. Moreland - 2012 - European Journal for the Philosophy of Religion 4 (1):243-251.
    Recently, Daniel Lim has published a thoughtful critique of one form of my argument for the existence of God from consciousness (hereafter, AC). After stating his presentation of the relevant contours of my argument, I shall present the main components of his critique, followed by my response. Since one purpose of my publications of AC has been to foster discussion about a neglected argument for God’s existence, I am thankful to Lim for his interesting article and the chance to further (...)
     
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  36.  74
    Oppy on the Argument From Consciousness.J. P. Moreland - 2012 - Faith and Philosophy 29 (1):70-83.
    Graham Oppy has launched the most effective criticism to date of an argument for God’s existence from the existence of irreducible mental states or theirregular correlation with physical states (AC). I seek to undercut Oppy’s central defeaters of AC. In particular, I argue, first, that Oppy has not provided successful defeaters against the use of a distinctive form of explanation—personal explanation—employed in premise (3) of AC; second, I expose a confusion on Oppy’s part with respect to AC’s premise (5), and (...)
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  37.  19
    The Fundamental Limitations of Cognitive Neuroscience for Stating and Solving the Ubiquitous Metaphysical Issues in Philosophy of Mind.J. P. Moreland - 2018 - Philosophia Christi 20 (1):43-51.
    According to Nancey Murphy, advances in science have made substance dualism a position with very little justification. However, contra Murphy’s claims, I defend the following thesis: When the central issues in philosophy of mind are made clear, it becomes evident that cognitive neuroscience which is rooted in the empirical data offers very little help, if at all, for selecting, clarifying and arguing about the central metaphysical issues, especially questions about the existence and nature of consciousness and the soul. Thus, the (...)
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  38.  10
    Metaphysical Perspectives. [REVIEW]J. P. Moreland - 2018 - Philosophia Christi 20 (2):593-596.
  39. Book Review: Review #2. [REVIEW]J. P. Moreland - 2009 - Journal of Spiritual Formation and Soul Care 2 (2):252-256.
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  40. James Rachels: "The End of Life". [REVIEW]J. P. Moreland - 1989 - The Thomist 53 (4):714.
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  41. Metaphysical Perspectives. [REVIEW]J. P. Moreland - 2018 - Review of Metaphysics 72 (1).
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  42. Philosophy of Mind.J. P. Moreland - 1999 - Philosophia Christi 1 (1):133-136.
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  43. Running in Place or Running in its Proper Place.J. P. Moreland - 2007 - In Michael W. Austin (ed.), Running and Philosophy: A Marathon for the Mind. Blackwell.
     
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  44. The History of Science and Religion in the Western Tradition: An Encyclopedia.J. P. Moreland - 2002 - Philosophia Christi 4 (1):233-234.
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  45.  31
    Properties by Douglas Edwards. [REVIEW]J. P. Moreland - 2015 - Review of Metaphysics 69 (1):130-132.
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  46.  15
    Searle’s Rapprochement Between Naturalism and Libertarian Agency: A Review Essay on Freedom and Neurobiology.J. P. Moreland - 2009 - Philosophia Christi 11 (1):183-193.
    Most philosophers agree that libertarian freedom and the ontology most naturally associated with it is not easily harmonized with epistemically robust versions of naturalism. And while he continues to remain a bit skeptical of such harmonizations efforts, John Searle has recently proffered hope for such reconciliation and the general contours to which any such attempt must conform. I state Searle’s views, criticize each step in his argument, and conclude that his attempt at a rapprochement is a failure.
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  47.  2
    The Epistemic Advantage of Lost Autographic Tokens of the Bible.J. P. Moreland - 2021 - Philosophia Christi 23 (1):187-193.
    I address an epistemic and related ontological dificulty with the doctrine of biblical inerrancy. The ontological problem: If biblical inerrancy applies to the original autographs, why would God allow these to disappear from the scene? The epistemological problem: Given that the original autographs are gone, we lack a way to know exactly what the original writings were. The first problem is solved by distinguishing text types and tokens, and claiming that semantic meaning and inerrancy are underivative features types. The second (...)
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  48.  38
    Hud Hudson a Materialist Metaphysics of the Human Person. (Ithaca NY: Cornell University Press, 2001). Pp. XII+202. £25.95 (Hbk). ISBN 0 8014 3889. [REVIEW]J. P. Moreland - 2003 - Religious Studies 39 (2):235-241.
  49.  19
    Resemblance Extreme Nominalism and Infinite Regress Arguments.J. P. Moreland - 2003 - Modern Schoolman 80 (2):85-98.
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  50.  25
    Christian Materialism and the Parity Thesis Revisited.J. P. Moreland - 2000 - International Philosophical Quarterly 40 (4):423-440.
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