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Mark Boespflug
University of Colorado, Boulder
  1.  11
    Locke’s Principle of Proportionality.Mark Boespflug - 2019 - Archiv für Geschichte der Philosophie 101 (2):237-257.
    Locke’s principle of proportionality – among his most important contributions to philosophy – states that we ought to apportion our assent to a given proposition in accord with the probability of that proposition on an adequate body of evidence. I argue that treatments of Locke’s principle fail to avoid interpreting it as a fundamentally doxastic prescription – a precept concerning how we ought to voluntarily control our assent. These interpretations are problematic on account of their implications concerning the degree of (...)
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  2.  29
    Is Augustinian Faith Rational?Mark Boespflug - 2016 - Religious Studies 52 (1):63-79.
  3.  13
    Locke on Testimony.Mark Boespflug - forthcoming - British Journal for the History of Philosophy:1-16.
    ABSTRACTThere is good reason to regard John Locke’s treatment of testimony as perhaps the most important of the early modern period. It is sophisticated, well developed, pioneering, and seems to ha...
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  4.  10
    Why Reid Was No Dogmatist.Mark Boespflug - forthcoming - Synthese:1-15.
    According to dogmatism, a perceptual experience with p as its content is always a source of justification for the belief that p. Thomas Reid has been an extant source of inspiration for this view. I argue, however, that, though there is a superficial consonance between Reid’s position and that of the dogmatists, their views are, more fundamentally, at variance with one another. While dogmatists take their position to express a necessary epistemic truth, discernible a priori, Reid holds that if something (...)
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  5.  15
    The Legacy of Reid's Common Sense in Analytic Epistemology.Mark Boespflug - 2019 - Journal of Scottish Philosophy 17 (1):23-37.
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  6.  8
    Robert Holcot on Doxastic Voluntarism and the Ethics of Belief.Mark Boespflug - 2018 - Res Philosophica 95 (4):617-636.
    In the Middle Ages, the view that agents are able to exercise direct voluntary control over their beliefs—doxastic voluntarism—was pervasive. It was held by Augustine, Aquinas, Scotus, Ockham, and Buridan, among many others. Herein, I show that the somewhat neglected Oxford Dominican, Robert Holcot, rejected doxastic voluntarism with a coherence and plausibility that reflects and anticipates much contemporary thought on the issue. I, further, suggest that Holcot’s rejection of the idea that agents can voluntarily control their beliefs is intimately connected (...)
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