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Kevin Timpe
Calvin College
  1. Free Will: Sourcehood and its Alternatives.Kevin Timpe - 2012 - London: Continuum.
  2. Heavenly Freedom: A Response to Cowan.Timothy Pawl & Kevin Timpe - 2013 - Faith and Philosophy 30 (2):188-197.
    In a recent issue of Faith and Philosophy, Steven Cowan calls into question our success in responding to what we called the “Problem of Heavenly Free- dom” in our earlier “Incompatibilism, Sin, and Free Will in Heaven.” In this reply, we defend our view against Cowan’s criticisms.
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  3. Incompatibilism, Sin, and Free Will in Heaven.Kevin Timpe & Timothy Pawl - 2009 - Faith and Philosophy 26 (4):396-417.
    The traditional view of heaven holds that the redeemed in heaven both have free will and are no longer capable of sinning. A number of philosophers have argued that the traditional view is problematic. How can someone be free and yet incapable of sinning? If the redeemed are kept from sinning, their wills must be reined in. And if their wills are reined in, it doesn’t seem right to say that they are free. Following James Sennett, we call this objection (...)
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  4. Envy and Its Discontents.Timothy Perrine & Kevin Timpe - 2014 - In Kevin Timpe & Craig Boyd (eds.), Virtues and Their Vices. Oxford University Press. pp. 225-244.
    Envy is, roughly, the disposition to desire that another lose a perceived good so that one can, by comparison, feel better about one’s self. The divisiveness of envy follows not just from one’s willing against the good of the other, but also from the other vices that spring from it. It is for this second reason that envy is a capital vice. This chapter begins by arguing for a definition of envy similar to that given by Aquinas and then considers (...)
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  5.  69
    Tracing and the Epistemic Condition on Moral Responsibility.Kevin Timpe - 2011 - Modern Schoolman 88 (1/2):5-28.
    In “The Trouble with Tracing,” Manuel Vargas argues that tracing-based approaches to moral responsibility are considerably more problematic than previously acknowledged. Vargas argues that many initially plausible tracing-based cases of moral responsibility turn out to be ones in which the epistemic condition for moral responsibility is not satisfied, thus suggesting that contrary to initial appearances the agent isn’t morally responsible for the action in question. In the present paper, I outline two different strategies for responding to Vargas’s trouble with tracing. (...)
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  6.  12
    Quotational Higher-Order Thought Theory.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2705-2733.
    Due to their reliance on constitutive higher-order representing to generate the qualities of which the subject is consciously aware, I argue that the major existing higher-order representational theories of consciousness insulate us from our first-order sensory states. In fact on these views we are never properly conscious of our sensory states at all. In their place I offer a new higher-order theory of consciousness, with a view to making us suitably intimate with our sensory states in experience. This theory relies (...)
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  7.  7
    Building a Better Theory of Responsibility.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2635-2649.
    In Building Better Beings, Vargas develops and defends a naturalistic account of responsibility, whereby responsible agents must possess a feasibly situated capacity to detect and respond to moral considerations. As a preliminary step, he also offers a substantive account of how we might justify our practices of holding responsible—viz., by appeal to their efficacy in fostering a ‘valuable form of agency’ across the community at large, a form of agency that precisely encompasses sensitivity to moral considerations. But how do these (...)
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  8.  40
    Free Will in Philosophical Theology.Kevin Timpe - 2013 - London: Bloomsbury Academic.
    Natural theology's name can be misleading, for it sounds like what is being done is a kind of theology, not philosophy. But natural theology is better understood to be primarily philosophical rather than theological for it is, most generally, the ...
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  9.  68
    Pride in Christian Philosophy and Theology.Kevin Timpe & Neal A. Tognazzini - 2017 - In J. Adam Carter Emma C. Gordon (ed.), The Moral Psychology of Pride. London: Rowman & Littlefield. pp. 211-234.
    Our focus in this chapter will be the role the pride has played, both historically and contemporarily, in Christian theology and philosophical theology. We begin by delineating a number of different types of pride, since some types are positive (e.g., when a parent tells a daughter “I’m proud of you for being brave”), and others are negative (e.g., “Pride goes before a fall”) or even vicious. We then explore the role that the negative emotion and vice play in the history (...)
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  10. Introduction to Virtues and Their Vices.Kevin Timpe & Craig Boyd - 2014 - In Kevin Timpe & Craig Boyd (eds.), Virtues and Their Vices. Oxford University Press. pp. 1-34.
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  11.  72
    A Critique of Frankfurt-Libertarianism.Kevin Timpe - 2006 - Philosophia 34 (2):189-202.
    Most libertarians think that some version of the Principle of Alternative Possibilities (PAP) is true. A number of libertarians, which I call ‘Frankfurt-libertarians,’ think that they need not embrace any version of PAP. In this paper, I examine the writings of one such Frankfurt-libertarian, Eleonore Stump, for her evaluation of the impact of Frankfurt-style counterexamples (FSCs) to PAP. I show how, contrary to her own claims, Stump does need a PAP-like principle for her account of free action. I briefly argue (...)
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  12.  5
    Doing Without Desert.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2625-2634.
    This paper is a critical discussion of Manuel Vargas’ Building Better Beings, focusing on the treatment of desert therein. By means of an analogy between morality and sport, I examine some seemingly peculiar implications of Vargas’ teleological and revisionary account of desert. I also consider some general questions of philosophical methodology provoked by revisionary approaches.
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  13.  5
    Self-Determination, Self-Transformation, and the Case of Jean Valjean: A Problem for Velleman.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2591-2598.
    According to reductionists about agency, an agent’s bringing something about is reducible to states and events involving the agent bringing something about. Many have worried that reductionism cannot accommodate robust forms of agency, such as self-determination. One common reductionist answer to this worry contends that self-determining agents are identified with certain states and events, and so these states and events causing a decision counts as the agent’s self-determining the decision. In this paper I discuss J. David Velleman’s identification reductionist theory, (...)
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  14.  16
    Excusing Sinners and Blaming God: A Calvinist Assessment of Determinism, Moral Responsibility, and Divine Involvement in Evil, by Guillaume Bignon.Kevin Timpe - 2018 - Faith and Philosophy 35 (3):373-379.
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  15.  29
    Freedom and the Incarnation.Timothy Pawl & Kevin Timpe - 2016 - Philosophy Compass 11 (11):743-756.
    In this paper, we explore how free will should be understood within the Christian doctrine of the Incarnation, particularly on the assumption of traditional Christology. We focus on two issues: reconciling Christ's free will with the claim that Christ's human will was subjected to the divine will in the Incarnation; and reconciling the claims that Christ was fully human and free with the belief that Christ, since God, could not sin.
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  16.  6
    Executive Function, Disability, and Agency.Kevin Timpe - 2016 - Res Philosophica 93 (4):767-796.
    This paper considers how a number of particular disabilities can impact agency primarily by affecting what psychologists refer to as ‘executive function.’ Some disabilities, I argue, could decrease agency even without fully undermining it. I see this argument as contributing to the growing literature that sees agency as coming in degrees. The first section gives a broad outline of a fairly standard approach to agency. The second section relates that framework to the existing literature, which suggests that agency comes in (...)
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  17.  8
    Metaphysics and God: Essays in Honor of Eleonore Stump.Kevin Timpe (ed.) - 2009 - New York: Routledge.
    This volume focuses on contemporary issues in the philosophy of religion through an engagement with Eleonore Stump’s seminal work in the field. Topics covered include: the metaphysics of the divine nature ; the nature of love and God’s relation to human happiness; and the issue of human agency.
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  18.  12
    A Third Version of Constructivism: Rethinking Spinoza’s Metaethics.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2565-2574.
    In this essay, I claim that certain passages in Book IV of Benedict de Spinoza’s Ethics suggest a novel version of what is known as metaethical constructivism. The constructivist interpretation emerges in the course of attempting to resolve a tension between Spinoza’s apparent ethical egoism and some remarks he makes about the efficacy of collaborating with the right partners when attempting to promote our individual self-interest. Though Spinoza maintains that individuals necessarily aim to promote their self-interest, I argue that Spinoza (...)
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  19.  11
    Free Will Eliminativism: Reference, Error, and Phenomenology.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2823-2833.
    Shaun Nichols has recently argued that while the folk notion of free will is associated with error, a question still remains whether the concept of free will should be eliminated or preserved. He maintains that like other eliminativist arguments in philosophy, arguments that free will is an illusion seem to depend on substantive assumptions about reference. According to free will eliminativists, people have deeply mistaken beliefs about free will and this entails that free will does not exist. However, an alternative (...)
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  20.  11
    The Construction of Logical Space and the Structure of Facts.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2609-2616.
    In The Construction of Logical Space, Agustín Rayo defends trivialism, according to which number-involving truths are trivially equivalent to other, non-number-involving truths; picturesquely, ‘I have five fingers on my hand’ and ‘the number of fingers on my hand is five’ express the same fact, but carved up in different ways. A single fact thus has multiple structures. I distinguish two ways this might go: on the deflationary picture, facts get their structures from our linguistic practices, while on an inflationary picture, (...)
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  21.  60
    Grace and Controlling What We Do Not Cause.Kevin Timpe - 2007 - Faith and Philosophy 24 (3):284-299.
    Eleonore Stump has recently articulated an account of grace which is neither deterministic nor Pelagian. Drawing on resources from Aquinas’s moral psychology, Stump’s account of grace affords the quiescence of the will a significant role in an individual’s coming to saving faith. In the present paper, I firstoutline Stump’s account and then raise a worry for that account. I conclude by suggesting a metaphysic that provides a way of resolving this worry. The resulting view allows one to maintain both (i) (...)
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  22.  84
    Source Incompatibilism and its Alternatives.Kevin Timpe - 2007 - American Philosophical Quarterly 44 (2):143-155.
    In current debates about moral responsibility, it is common to differentiate two fundamentally different incompatibilist positions: Leeway Incompatibilism and Source Incompatibilism. The present paper argues that this is a bad dichotomy. Those forms of Leeway Incompatibilism that have no appeal to ‘origination’ or ‘ultimacy’ are problematic, which suggests that incompatibilists should prefer Source Incompatibilism. Two sub-classifications of Source Incompatibilism are then differentiated: Narrow Source Incompatibilism holds that alternative possibilities are outside the scope of what is required for moral responsibility, and (...)
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  23.  7
    ‘Upright, Whole, and Free’: Eschatological Union with God.Kevin Timpe - 2018 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2 (2).
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  24.  5
    What ‘the Number of Planets is Eight’ Means.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2757-2775.
    ‘The following sentence is true only if numbers exist: The number of planets is eight. It is true; hence, numbers exist.’ So runs a familiar argument for realism about mathematical objects. But this argument relies on a controversial semantic thesis: that ‘The number of planets’ and ‘eight’ are singular terms standing for the number eight, and the copula expresses identity. This is the ‘Fregean analysis’.
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  25.  4
    Replies to Greco and Turner.Kevin Timpe - 2015 - Philosophical Studies 172 (10):2617-2620.
    Dan Greco and Jason Turner wrote two fantastic critiques of my book, The Construction of Logical Space. Greco’s critique suggests that the book can be given a Kuhnian interpretation, with a Carnapian twist. Here I embrace that interpretation. Turner criticizes one of the views I develop in the book. Here I identify an avenue of resistance.
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  26. An Analogical Approach to Divine Freedom.Kevin Timpe - 2012 - Proceedings of the Irish Philosophical Society:88-99.
    Assuming an analogical account of religious predication, this paper utilizes recent work in the metaphysics of free will to build towards an account of divine freedom. I argue that what actions an agent is capable of freely performing depends on his or her moral character.
     
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  27.  60
    Prayers for the Past.Kevin Timpe - 2005 - Religious Studies 41 (3):305-322.
    All three of the world's major monotheistic religions traditionally affirm that petitionary prayers can be causally efficacious in bringing about certain states of affairs. Most of these prayers are offered before the state of affairs that they are aimed at helping bring about. In the present paper, I explore the possibility of whether petitionary prayers for the past can also be causally efficacious. Assuming an incompatibilist account of free will, I examine four views in philosophical theology (simple foreknowledge, eternalism, Molinism, (...)
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  28. Review of Moral Responsibility and Alternative Possibilities: Essays on the Importance of Alternative Possibilities. [REVIEW]Kevin Timpe - 2005 - Australasian Journal of Philosophy 83 (1):138-141.
     
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  29.  55
    The Dialectic Role of the Flickers of Freedom.Kevin Timpe - 2006 - Philosophical Studies 131 (2):337-368.
    One well-known incompatibilist response to Frankfurt-style counterexamples is the ‘flicker-of-freedom strategy’. The flicker strategy claims that even in a Frankfurt-style counterexample, there are still morally relevant alternative possibilities. In the present paper, I differentiate between two distinct understandings of the flicker strategy, as the failure to differentiate these two versions has led some philosophers to argue at cross-purposes. I also explore the respective dialectic roles that the two versions of the flicker strategy play in the debate between compatibilists and incompatibilists. (...)
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  30.  1
    Trumping Frankfurt: Why the Kane-Widerker Objection is Irrelevant.Kevin Timpe - 2003 - Philosophia Christi 5 (2):485-499.
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  31.  27
    Why Christians Might Be Libertarians: A Reply to Lynne Rudder Baker.Kevin Timpe - 2004 - Philosophia Christi 6 (2):89-98.
  32. The Arbitrariness of the Primal Sin.Kevin Timpe - 2013 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press. pp. 234-257.
    Considerations of the primal sin show that both voluntarist and intellectual accounts involve an unresolved arbitrariness at the heart of their accounts of free agency. This suggests that, at least for theists, intellectualism is no better than voluntarism in this respect and that, on the assumption that such a sin happened, voluntarist accounts are not as problematic as many believe them to be. The paper proceeds as follows. In the first section, I explain what is meant by 'primal sin' and (...)
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  33. Arguing About Religion.Kevin Timpe (ed.) - 2009 - New York: Routledge.
    Methodological issues in philosophy of religion -- God's existence and nature -- Evil and divine hiddenness -- Providence and interaction -- The afterlife -- Religion and contemporary life.
     
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  34.  45
    On Analytic Theology.Kevin Timpe - 2015 - Scientia et Fides 3 (2):1-13.
    My primary aims in this paper are to give an overview of a recent movement which goes by the name of ‘analytic theology’, to locate that movement within the larger context of contemporary philosophy of religion, and to identify some of the weakness or objections that analytic theology will need to address moving forward. While I think that some of these objections have merit, I also think that the promise of analytic theology’s contribution to theology more broadly is, in my (...)
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  35.  46
    An Argument for Limbo.Kevin Timpe - 2015 - The Journal of Ethics 19 (3-4):277-292.
    In this paper I argue from a number of positions that are, while not uncontested, at least common among analytic philosophers of religion for the possibility, and indeed the plausibility, of a doctrine of limbo. The account of limbo that I advocate is substantially different than the element of Catholic speculative theology that goes by the same name. According to that doctrine, the limbus infantium is a place or state of perfect natural happiness for those who, prior to the age (...)
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  36.  12
    Oliver D. Crisp and Michael C. Rea Analytic Theology: New Essays in the Philosophy of Theology. . Pp. 336. £50.00, $99.00 . ISBN 978 0 19 920356 7, 0199203563. [REVIEW]Kevin Timpe - 2010 - Religious Studies 46 (2):274.
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  37.  52
    Truth-Making and Divine Eternity.Kevin Timpe - 2007 - Religious Studies 43 (3):299 - 315.
    According to a widespread tradition in philosophical theology, God is necessarily simple and eternal. One objection to this view of God's nature is that it would rule out God having foreknowledge of non-determined, free human actions insofar as simplicity and eternity are incompatible with God's knowledge being causally dependent on those actions. According to this view, either (a) God must causally determine the free actions of human agents, thus leading to a theological version of compatibilism, or (b) God cannot know, (...)
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  38. Free WIll.Kevin Timpe - 2012 - In Neil Manson & Bob Barnard (eds.), The Continuum Companion to Metaphysics. London: Continuum. pp. 223-243.
    It is sometimes said that Augustine discovered the faculty of the will, and as a result inaugurated philosophy’s fascination with issues related to free will. While philosophers prior to Augustine clearly discussed related issues of, for example, voluntariness and agency, one finds in Augustine a focus on a faculty distinct from reason which is necessary for praise and blame that one would be hard-pressed to find in earlier thinkers. Augustine addressed the importance of free will in many of his works; (...)
     
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  39.  96
    Causal History Matters, but Not for Individuation.Kevin Timpe - 2009 - Canadian Journal of Philosophy 39 (1):77-91.
    In ‘Alternate Possibilities and Moral Responsibility,’ Harry Frankfurt introduces a scenario aimed at showing that the having of alternative possibilities is not required for moral responsibility. According to the Principle of Alternative Possibilities (PAP), an agent is morally responsible for her action only if she could have done otherwise; Frankfurt thinks his scenario shows that PAP is, in fact, false. Frankfurt thinks that the denial of PAP gives credence to compatibilism, the thesis that an agent could both be causally determined (...)
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  40.  60
    Toward a Process Philosophy of Petitionary Prayer.Kevin Timpe - 2000 - Philosophy and Theology 12 (2):397-418.
    Prayer is one of the central tenets of the major theistic religions, and philosophers of religion have struggled to give a philosophically acceptable account of it. Process philosophies of prayer, in particular, have been criticized for being religiously unfulfilling. In this paper, I critically evaluate previous attempts by Ford, Mason, Cooper and Suchocki to articulate a process philosophy of petitionary prayer. All of these attempts are unsuccessful because they either fail to preserve the importance and uniqueness of prayer or because (...)
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  41. Free Will.Kevin Timpe - 2006 - Internet Encyclopedia of Philosophy.
    Most of us are certain that we have free will, though what exactly this amounts to is much less certain. According to David Hume , the question of the nature of free will is “the most contentious question of metaphysics.” If this is correct, then figuring out what free will is will be no small task indeed. Minimally, to say that an agent has free will is to say that the agent has the capacity to choose his or her course (...)
     
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  42.  8
    Paradise and Growing in Virtue.Kevin Timpe & Timothy Pawl - 2017 - In T. Ryan Byerly & Eric Silverman (eds.), Paradise Understood: New Philosophical Essays about Heaven. Oxford: Oxford University Press. pp. 97-109.
    The present volume is devoted to philosophical reflection on the nature of paradise. Our contribution to this larger project is an extension of previous work that we’ve done on the nature of human agency and virtue in heaven. Here, we’d like to focus on three things. First, we will discuss in greater detail what it is we mean by “growth in virtue.” Second, we will answer a number of objections to that understanding of growth in virtue. Third, we will show (...)
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  43. Freedom as Sensitive to Reasons, Habits, and Character.Kevin Timpe - 2017 - In Gregory Peterson (ed.), Habits in Mind: Integrating Theology, Philosophy, and the Cognitive Science of Virtue, Emotion, and Character Formation. Brill. pp. 196-212.
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  44. God's Freedom, God's Character.Kevin Timpe - 2016 - In Kevin Timpe & Daniel Speak (eds.), Free Will and Theism: Connections, Contingencies, and Concerns. Oxford University Press. pp. 277-293.
    My goal in this chapter is to consider the connection between an agent’s moral character and those actions that she is capable of freely performing. Most of these connections hold for all moral agents, but my particular focus will be on the specific case of divine agency. That is, I’m primarily interested in the connection between God’s moral character and His exercise of His free agency. As I will argue, even if an agent’s character determines her choices or actions, that (...)
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  45. Introduction to Free Will and Theism.Kevin Timpe & Daniel Speak - 2016 - In Kevin Timpe & Daniel Speak (eds.), Free Will and Theism: Connections, Contingencies, and Concerns. Oxford University Press. pp. 1-26.
    Concerns both about the nature of free will and about the credibility of theistic belief and commitment have long preoccupied philosophers. This is just to make the obvious point that philosophical questions about whether we enjoy free will and about whether God exists are truly perennial. In addition, there can be no denying that the history of philosophical inquiry into these two questions has been dynamic and, at least to some degree, integrated. In a great many cases, classical answers to (...)
     
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  46. Review of Virtue's Reasons: New Essays on Virtue, Character, and Reasons. [REVIEW]Kevin Timpe - forthcoming - Notre Dame Philosophical Reviews.
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  47.  2
    Review of The Minority Body. [REVIEW]Kevin Timpe - 2018-1-05 - Marginalia.
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  48.  10
    Disability and the Theodicy of Defeat.Aaron D. Cobb & Kevin Timpe - 2017 - Journal of Analytic Theology 5 (1):100-120.
    Marilyn McCord Adams argues that God’s goodness to individuals requires God to defeat horrendous evils; it is not enough for God to outweigh these evils through compensatory goods. On her view, God defeats the evils experienced by an individual if and only if God’s goodness to the individual enables her to integrate the evil organically into a unified life story she perceives as good and meaningful. In this essay, we seek to apply Adams’s theodicy of defeat to a particular form (...)
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  49.  23
    Thy Nature and Thy Name is Love: Wesleyan and Process Teologies in Dialogue.Kevin Timpe - 2002 - Process Studies 31 (1):193-195.
  50. 'This is Water' and Religious Self-Deception.Kevin Timpe - 2014 - In Robert Bolger & Scott Korb (eds.), Gesturing Towards Reality: David Foster Wallace and Philosophy. Continuum. pp. 53-69.
    David Foster Wallace described the point of his “This Is Water” commencement address’s fish parable as "merely that the most obvious, important realities are often the ones that are hardest to see and talk about.” In the following pages I take this theme as my focus. More specifically, I apply this theme to the issue of self-deception and argue that self-deception is often one of the most important issues we face, even if it’s among the hardest to see. Furthermore, while (...)
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