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John M. DePoe [24]John Martin DePoe [1]
  1. Defeating the self-defeat argument for phenomenal conservativism.John M. DePoe - 2011 - Philosophical Studies 152 (3):347-359.
    Michael Huemer has argued for the justification principle known as phenomenal conservativism by employing a transcendental argument that claims all attempts to reject phenomenal conservativism ultimately are doomed to self-defeat. My contribution presents two independent arguments against the self-defeat argument for phenomenal conservativism after briefly presenting Huemer’s account of phenomenal conservativism and the justification for the self-defeat argument. My first argument suggests some ways that philosophers may reject Huemer’s premise that all justified beliefs are formed on the basis of seemings. (...)
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  2. Bergmann’s Dilemma and Internalism’s Escape.John M. DePoe - 2012 - Acta Analytica 27 (4):409-423.
    Michael Bergmann has argued that internalist accounts of justification face an insoluble dilemma. This paper begins with an explanation of Bergmann’s dilemma. Next, I review some recent attempts to answer the dilemma, which I argue are insufficient to overcome it. The solution I propose presents an internalist account of justification through direct acquaintance. My thesis is that direct acquaintance can provide subjective epistemic assurance without falling prey to the quagmire of difficulties that Bergmann alleges all internalist accounts of justification cannot (...)
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  3. Knowledge by Acquaintance and Knowledge by Description.John M. DePoe - 2013 - Internet Encyclopedia of Philosophy.
  4.  92
    Positive skeptical theism and the problem of divine deception.John M. DePoe - 2017 - International Journal for Philosophy of Religion 82 (1):89-99.
    In a recent article, Erik Wielenberg has argued that positive skeptical theism fails to circumvent his new argument from apparent gratuitous evil. Wielenberg’s new argument focuses on apparently gratuitous suffering and abandonment, and he argues that negative skeptical theistic responses fail to respond to the challenge posed by these apparent gratuitous evils due to the parent–child analogy often invoked by theists. The greatest challenge to his view, he admits, is positive skeptical theism. To stave off this potential problem with his (...)
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  5.  70
    Justification by acquaintance.John M. DePoe - 2021 - Synthese 199 (3-4):7555-7573.
    While there is no shortage of philosophical literature discussing knowledge by acquaintance, there is a surprising dearth of work about theories of epistemic justification based on direct acquaintance. This paper explores a basic framework for a thoroughly general account of epistemic justification by acquaintance. I argue that this approach to epistemic justification satisfies two importance aspects of justification. After sketching how the acquaintance approach can meet both objective and subjective aspects for epistemic justification, I will outline how this general account (...)
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  6.  87
    Debating Christian Religious Epistemology: An Introduction to Five Views on the Knowledge of God.John M. DePoe & Tyler Dalton McNabb (eds.) - 2020 - Bloomsbury Academic.
    "Debating Christian Religious Epistemology introduces core questions in the philosophy of religion by bringing five competing viewpoints on the knowledge of God into critical dialogue with one another."--.
  7.  43
    Indirect Realism with a Human Face.John M. DePoe - 2016 - Ratio 31 (1):57-72.
    Epistemic Indirect Realism is the position that justification for contingent propositions about the extra-mental world requires an inference based on a subjective, experiential mental state. One objection against EIR is that it runs contrary to common sense and practice; in essence, ordinary people do not form beliefs about things in the external world on the basis of experiential mental states. This objection implies EIR is contrary to ordinary experience, impractical, and leads to scepticism. In this paper, I will defend EIR (...)
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  8.  52
    Is it wrong for God to create persons? A response to Monaghan.John M. DePoe - 2023 - International Journal for Philosophy of Religion 93 (3):227-237.
    Some have put forward a normative principle that it is immoral and highly disrespectful to create free, rational creatures (like human beings) without their prior consent. (See, for instance, Monaghan in Int J Philos Relig 88(2):181–195, 2020) If true, this principle constitutes a new argument against the existence of God since it is logically impossible to acquire the consent of someone before they are created. Thus, God’s existence is taken to be incompatible with creating any persons. I shall examine this (...)
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  9.  56
    The Significance of Religious Disagreement.John M. DePoe - 2011 - In Jeremy Evans (ed.), Taking Christian Moral Thought Seriously: The Legitimacy of Christian Thought in the Marketplace of Ideas. Broadman & Holman Academic.
  10. Natural Theology and the Uses of Argument.John M. DePoe & Timothy J. McGrew - 2013 - Philosophia Christi 15 (2):299-309.
    Arguments in natural theology have recently increased in their number and level of sophistication. However, there has not been much analysis of the ways in which these arguments should be evaluated as good, taken collectively or individually. After providing an overview of some proposed goals and good-making criteria for arguments in natural theology, we provide an analysis that stands as a corrective to some of the ill-formed standards that are currently in circulation. Specifically, our analysis focuses on the relation between (...)
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  11. RoboMary, Blue Banana Tricks, and the Metaphysics of Consciousness: A Critique of Daniel Dennett's Apology for Physicalism.John M. DePoe - 2013 - Philosophia Christi 15 (1):119-132.
    Daniel Dennett has argued that consciousness can be satisfactorily accounted for in terms of physical entities and processes. In some of his most recent publications, he has made this case by casting doubts on purely conceptual thought experiments and proposing his own thought experiments to "pump" the intuition that consciousness can be physical. In this paper, I will summarize Dennett's recent defenses of physicalism, followed by a careful critique of his position. The critique presses two flaws in Dennett's defense of (...)
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  12. In Defense of Classical Foundationalism: A Critical Evaluation of Plantinga’s Argument that Classical Foundationalism is Self-Refuting.John M. DePoe - 2007 - South African Journal of Philosophy 26 (3):245-251.
    In numerous works, Alvin Plantinga argues that classical foundationalism is a failed theory of knowledge because of its self-referential incoherence. Plantinga's argument, however, fails to demonstrate that classical foundationalism is self-refuting. To bring this to light, I will review the form of Plantinga's argument in comparison with other examples of self-refutation. Upon closer inspection, it will be clear that classical foundationalism is not self-refuting, as Plantinga claims. Furthermore, I will expose another flaw in Plantinga's argument against classical foundationalism, which shows (...)
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  13.  43
    Skeptical Theism and the Problem of Moral Skepticism.John M. DePoe - 2022 - Philosophia Christi 24 (2):257-269.
    One objection to skeptical theism is that it implies radical moral skepticism. Humans cannot make any moral judgments on this view because of their ignorance of the inaccessible divine knowledge that is called upon to explain the existence of apparently gratuitous evil. In answering this objection, I propose two important moves for skeptical theists. First, skeptical theists should be positive skeptical theists (the existence of God positively implies the appearance of gratuitous evil), rather than negative skeptical theists (the appearance of (...)
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  14. Williamson on the Evidence for Skepticism.John M. DePoe - 2008 - Southwest Philosophical Studies 30:23-32.
    Timothy Williamson has offered a novel approach to refuting external world skepticism in his influential book, Knowledge and Its Limits. The strategy employed by Williamson is to show that skeptics falsely attribute too much self-knowledge to the epistemic agent when they claim that one’s evidence is the same when in a “good case” as it would be in a similar “bad case.” Williamson argues that one’s evidence is not the same in a good case as it would be in a (...)
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  15.  72
    Berkeleyan Idealism, Christianity, and the Problem of Evil.John M. DePoe - 2017 - Philosophia Christi 19 (2):401-413.
    In response to the recent resurgence of idealism among a cluster of Christian theologians and philosophers, this article raises a difficulty for Christians to be idealists. Unlike traditional accounts of Christianity that must explain why God permits or allows evil, idealists face a different and more difficult problem—namely why does God willfully and directly produce experiences of evil. Because the metaphysics of idealism requires God to produce experiences of evil directly and willfully, it is difficult to reconcile it with the (...)
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  16.  46
    Lydia McGrew, The Mirror or the Mask.John M. DePoe - 2020 - Philosophia Christi 22 (1):184-189.
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  17. (1 other version)Berkeley's master argument for idealism.John M. DePoe - 2011 - In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Malden, MA: Wiley-Blackwell.
     
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  18. (1 other version)Gettier's argument against the traditional account of knowledge.John M. DePoe - 2011 - In Michael Bruce & Steven Barbone (eds.), Just the Arguments: 100 of the Most Important Arguments in Western Philosophy. Malden, MA: Wiley-Blackwell.
     
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  19.  33
    Hold on Loosely, But Don’t Let Go.John M. DePoe - 2018 - Philosophia Christi 20 (1):253-264.
    The problem of peer disagreement represents a growing challenge to justified religious belief. After surveying the state of the dialectic of the problem, I explore three ways for religious believers to remain steadfast in light of religious disagreement. The first two ways focus on the believer’s basing his religious beliefs on a direct awareness of the truth or evidence of his beliefs. The third way considers the virtue of faith as a means for resisting peer disagreement.
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  20.  7
    (1 other version)Review of Allan Gibbard's Thinking How to Live. [REVIEW]John M. DePoe - 2005 - Philosophia Christi 7 (1):219-221.
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