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Michael J. Almeida [37]Michael Almeida [25]Michael James Almeida [1]
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Mike Almeida
University of Texas at San Antonio
  1.  27
    Is a Good God Logically Possible? James P. Sterba, Palgrave Macmillan, 2019, XI. [REVIEW]Michael Almeida - forthcoming - International Journal for Philosophy of Religion:1-5.
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  2. Evidential Arguments From Evil and Skeptical Theism.Michael Almeida & Graham Oppy - 2004 - Philo 8 (2):84 - 94.
    In this paper we respond to criticisms by Michael Bergmann and Michael Rea in their “In Defense of Sceptical Theism : A Reply to Almeida and Oppy,” Australasian Journal of Philosophy 83.
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  3. Sceptical Theism and Evidential Arguments From Evil.Michael J. Almeida & Graham Oppy - 2003 - Australasian Journal of Philosophy 81 (4):496 – 516.
    Sceptical theists--e.g., William Alston and Michael Bergmann--have claimed that considerations concerning human cognitive limitations are alone sufficient to undermine evidential arguments from evil. We argue that, if the considerations deployed by sceptical theists are sufficient to undermine evidential arguments from evil, then those considerations are also sufficient to undermine inferences that play a crucial role in ordinary moral reasoning. If cogent, our argument suffices to discredit sceptical theist responses to evidential arguments from evil.
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  4. Reply to Trakakis and Nagasawa.Michael Almeida & Graham Oppy - 2005 - Ars Disputandi 5 (1):5-11.
    Nick Trakakis and Yujin Nagasawa criticise the argument in Almeida and Oppy . According to Trakakis and Nagasawa, we are mistaken in our claim that the sceptical theist response to evidential arguments from evil is unacceptable because it would undermine ordinary moral reasoning. In their view, there is no good reason to think that sceptical theism leads to an objectionable form of moral scepticism. We disagree. In this paper, we explain why we think that the argument of Nagasawa and Trakakis (...)
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  5. Theistic Modal Realism?Michael Almeida - 2011 - Oxford Studies in Philosophy of Religion 3:1-15.
     
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  6.  32
    Theistic Modal Realism II: Theoretical Benefits.Michael Almeida - 2017 - Philosophy Compass 12 (7):e12418.
    In Sections 1–7, I provide a detailed description of some of the advantages of theistic modal realism. The aim is to show specifically how theistic modal realism solves many of the intractable problems of philosophical theology. A detailed description of all of the advantages would require a much longer treatment. The aim is to give a good sense of the theoretical benefits that theistic modal realism affords traditional theists. I offer some concluding remarks in Section 8.
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  7.  79
    Theistic Modal Realism I: The Challenge of Theistic Actualism.Michael Almeida - 2017 - Philosophy Compass 12 (7):e12419.
    The main aim in the forthcoming discussion is to contrast theistic modal realism and theistic actualist realism. Actualist realism is the dominant view among theists and presents the most serious challenge to theistic modal realism. I discuss various prominent forms of theistic actualist realism. I offer reasons for rejecting the view of metaphysical reality that actualist realism affords. I discuss theistic modal realism and show that the traditional conception of God is perfectly consistent with the metaphysics of genuine modal realism. (...)
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  8. The Logical Problem of Evil Regained.Michael J. Almeida - 2012 - Midwest Studies in Philosophy 36 (1):163-176.
  9. Supervenience and Property-Identical Divine-Command Theory.Michael J. Almeida - 2004 - Religious Studies 40 (3):323-333.
    Property-identical divine-command theory (PDCT) is the view that being obligatory is identical to being commanded by God in just the way that being water is identical to being H2O. If these identity statements are true, then they express necessary a posteriori truths. PDCT has been defended in Robert M. Adams (1987) and William Alston (1990). More recently Mark C. Murphy (2002) has argued that property-identical divine-command theory is inconsistent with two well-known and well-received theses: the free-command thesis and the supervenience (...)
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  10.  60
    The Metaphysics of Perfect Beings.Michael J. Almeida - 2008 - Routledge.
    _The Metaphysics of Perfect Beings_ addresses the problems an Anselmian perfect being faces in contexts involving unlimited options. Recent advances in the theory of vagueness, the metaphysics of multiverses and hyperspace, the theory of dynamic or sequential choice, the logic of moral and rational dilemmas, and metaethical theory provide the resources to formulate the new challenges and the Anselmian responses with an unusual degree of precision. Almeida shows that the challenges arising in the unusual contexts involving unlimited options sometimes produce (...)
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  11. Opportunistic Carnivorism.Michael J. Almeida & Mark H. Bernstein - 2000 - Journal of Applied Philosophy 17 (2):205–211.
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  12. A New Cosmological Argument Undone.Michael J. Almeida & Neal D. Judisch - 2002 - International Journal for Philosophy of Religion 51 (1):55-64.
    There is an intriguing recent effort to develop a valid cosmological argument on the basis of quite minimal assumptions.1 Indeed, the basis of the new cosmological argument is so slight that it is likely to make even a conscientious theist suspicious – to say nothing of our vigilant atheists. In Section 1 we present the background assumptions and central premises of the new cosmological argument. We are sympathetic to the conclusion that there necessarily exists an intelligent and powerful creator of (...)
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  13.  33
    Freedom, God, and Worlds.Michael J. Almeida - 2012 - Oxford University Press.
    A Moderate Anselmian Plea -- Metaphysical Atheological Arguments and the Free Will Defense -- Three Important Objections -- Unrestricted Actualization, Freedom and Morally Perfect Worlds -- The Logical Problem of Evil Redux -- Four Important Objections -- Four More Objections -- Redeeming Worlds -- Conclusions.
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  14.  12
    O’Connor’s Permissive Multiverse.Michael J. Almeida - 2010 - Philosophia Christi 12 (2):296-307.
    I distinguish restrictive and permissive multiverse solutions to the problems of evil and no best world. Restrictive multiverses do not admit a single instance of gratuitous evil and they are not improvable. I show that restrictive multiverses unacceptably entail that all modal distinctions collapse. I consider Timothy O’Connor’s permissive multiverse. I show that a perfect creator minimizes aggregative suffering in permissive multiverses only if the actual universe is not included in any actualizable multiverse. I conclude that permissive multiverses do not (...)
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  15. Intuitions as Evidence. [REVIEW]Michael J. Almeida - 2004 - Essays in Philosophy 5 (1):3.
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  16. Two Challenges to Moral Nihilism.Michael Almeida - 2010 - The Monist 93 (1):96-105.
  17. Theistic Modal Realism?Michael Almeida - 2011 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion Volume 3. Oxford University Press.
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  18.  92
    On Stone's Evidential Atheism.Michael J. Almeida - 2006 - Theoria 72 (1):5-22.
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  19.  91
    Alice G. B. Ter Meulen, Representing Time in Natural Language: The Dynamic inTerpretation of Tense and Aspect. [REVIEW]Michael Almeida - 1997 - Minds and Machines 7 (3):438-442.
  20. On Evil's Vague Necessity.Michael J. Almeida - 2009 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion: Volume 2. Oxford University Press.
     
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  21. Why We Ought to Be a Little Less Beneficent.Michael J. Almeida - 2000 - Analysis 60 (1):97–106.
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  22. Refuting Van Inwagen's 'Refutation': Evidentialism Again.Michael J. Almeida - 1998 - International Journal for Philosophy of Religion 44 (1):23 - 29.
  23.  14
    Chance, Epistemic Probability and Saving Lives: Reply to Bradley.Michael J. Almeida - 2009 - Journal of Ethics and Social Philosophy 2010 (1):1-1.
  24.  99
    Is It Impossible to Be Moral?Michael J. Almeida - 2005 - Dialogue 44 (1):3-13.
    Recent work in moral theory includes an intriguing new argument that the vagueness of moral properties, together with two well-known and well-received metaethical principles, entails the incredible conclusion that it is impossible to be moral. I show that the argument equivocates between “it is true that A and B are morally indistinguishable” and “it is not false that A and B are morally indistinguishable.” As expected the argument is interesting but unsound. It is therefore not impossible to be moral.Les travaux (...)
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  25.  51
    A Frightening Love: Recasting the Problem of Evil, by Andrew Gleeson: New York: Palgrave Macmillan, 2012, Pp. Ix+ 172, US $85.00 (Hardcover). [REVIEW]Michael J. Almeida - 2013 - Australasian Journal of Philosophy 91 (3):1-4.
  26.  60
    The Paradoxes of Feldman's Neo-Utilitarianism.Michael J. Almeida - 1992 - Australasian Journal of Philosophy 70 (4):455 – 468.
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  27.  62
    Theism and Explanation. [REVIEW]Michael Almeida - 2012 - Faith and Philosophy 29 (2):229-232.
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  28.  42
    T. Ryan Byerly: The Mechanics of Divine Foreknowledge and Providence: A Time-Ordering Account: Bloomsbury Publishing, New York, 2014, 131 Pages, $100. [REVIEW]Michael Almeida - 2015 - International Journal for Philosophy of Religion 77 (3):255-259.
    One major aim of the book is to articulate a view of the mechanics of infallible divine foreknowledge that avoids commitment to causal determinism, explains how infallible foreknowledge is compatible with human freedom, and explains how God’s divine providence is compatible with human freedom and indeterministic events. The modest epistemic goal is to articulate a view that enjoys a not very low epistemic status. But even with such modest goals, I think the view cannot credibly be said to offer or (...)
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  29.  86
    Is It Impossible to Relieve Suffering?Michael Almeida & Mark Bernstein - 2005 - Philosophia 32 (1-4):313-324.
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  30.  63
    The Unreal Problem of No Best World.Michael Almeida - 2006 - Philo 9 (2):103-112.
    Suppose it is a reasonable assumption that there is no possible world that is overall highest in value. Some theists have found in thatassumption a basis for actualizing a less-than-best world. Some atheists have found in that assumption a basis for actualizing no world at all. I present a dynamic choice model for the problem and describe the rationality assumptions necessary to generate a rational choice problem for an ideally rational agent. I show that at least one of the rationality (...)
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  31.  16
    Being, Freedom, and Method: Themes From the Philosophy of Peter van Inwagen, Edited by John A. Keller. [REVIEW]Michael J. Almeida - 2018 - Faith and Philosophy 35 (2):264-271.
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  32.  24
    Ethics and the Good Life: A Text with Reading. [REVIEW]Michael J. Almeida - 1996 - Teaching Philosophy 19 (1):87-90.
  33.  30
    A Posteriori Anselmianism.Michael Almeida - 2017 - Topoi 36 (4):599-607.
    I argue that Anselmians ought to abandon traditional Anselmianism in favor of Moderate Anselmianism. Moderate Anselmianism advances the view that a being x = God iff for every essential property P of x, it is secondarily necessary that x has P, for most essential properties of x, it is not primarily necessary that x has P and the essential properties of x include omnipotence, omniscience, perfect goodness and necessary existence. Traditional Anselmians have no cogent response to most a priori atheological (...)
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  34.  81
    Deontic Logic and the Possibility of Moral Conflict.Michael J. Almeida - 1990 - Erkenntnis 33 (1):57 - 71.
    Standard dyadic deontic logic (as well as standard deontic logic) has recently come under attack by moral philosophers who maintain that the axioms of standard dyadic deontic logic are biased against moral theories which generate moral conflicts. Since moral theories which generate conflicts are at least logically tenable, it is argued, standard dyadic deontic logic should be modified so that the set of logically possible moral theories includes those which generate such conflicts. I argue that (1) there are only certain (...)
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  35.  57
    The New Evidential Argument Defeated.Michael Almeida - 2004 - Philo 7 (1):22-35.
    In his most recent version of the evidential argument from evil, William Rowe argues that the observation of no outweighing goods for certain evils constitutes significant evidence against theism. I show that the new evidential argument cannot challenge theism unless it is also reasonable to believe that no good we know of justifies God in permitting any evil at all. Since the new evidential argument provides no reason at all to believe that God is not justified in permitting any existing (...)
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  36.  33
    Too Much (and Not Enough) of a Good Thing: How Agent Neutral Principles Fail in Prisoner's Dilemmas.Michael J. Almeida - 1999 - Philosophical Studies 94 (3):309-328.
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  37.  10
    Chance, Epistemic Probability, and Saving Lives: Reply to Bradley.Michael J. Almeida - 2010 - Journal of Ethics and Social Philosophy 5 (1):1 - 7.
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  38.  43
    Fales, Evan. Divine Intervention: Metaphysical and Epistemological Puzzles. [REVIEW]Michael Almeida - 2012 - Review of Metaphysics 65 (4):868-870.
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  39.  38
    God and Necessity. [REVIEW]Michael Almeida - 2014 - Philosophical Quarterly 64 (254):152-154.
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  40.  19
    Is It Impossible to Be Moral?Michael J. Almeida - 2005 - Dialogue 44 (1):3-13.
    ABSTRACT: Recent work in moral theory includes an intriguing new argument that the vagueness of moral properties, together with two well-known and well-received metaethical principles, entails the incredible conclusion that it is impossible to be moral. I show that the argument equivocates between “it is true that A and B are morally indistinguishable” and “it is not false that A and B are morally indistinguishable.” As expected the argument is interesting but unsound. It is therefore not impossible to be moral.RÉSUMÉ: (...)
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  41.  47
    Critically Muddled: A Reply to Carrier.Michael Almeida - 2008 - Philo 11 (1):120-129.
    In a recent article in Philo I critique William Rowe’s new evidential argument from evil. Richard Carrier claims I advance an argument for theism in that article and proposes a counterexample to that argument. I show that Carrier’s counterexample fails for reasons that are fairly obvious. I then offer help. The best chance for a counterexample to the argument I offer comes from the possibility of cryptid creatures. But it is not difficult to show that counterexamples from cryptic creatures also (...)
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  42.  62
    The Enlargement of Life: Moral Imagination at Work – John Kekes. [REVIEW]Michael J. Almeida - 2008 - Philosophical Quarterly 58 (231):374–377.
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  43.  32
    Moral Questions: An Introduction to Ethics. [REVIEW]Michael J. Almeida - 1995 - Teaching Philosophy 18 (1):83-85.
  44.  39
    Can God Be Free? [REVIEW]Michael Almeida - 2006 - Faith and Philosophy 23 (3):345-350.
  45.  46
    Rowe's Argument From Freedom.Michael J. Almeida - 2003 - International Journal for Philosophy of Religion 53 (2):83-91.
  46.  47
    Ideal Worlds and the Transworld Untrustworthy.Michael J. Almeida - 2004 - Religious Studies 40 (1):113-123.
    The celebrated free-will defence was designed to show that the ideal-world thesis presents no challenge to theism. The ideal-world thesis states that, in any world in which God exists, He can actualize a world containing moral good and no moral evil. I consider an intriguing two-stage argument that Michael Bergmann advances for the free-will defence, and show that the argument provides atheologians with no reason to abandon the ideal-world thesis. I show next that the existence of worlds in which every (...)
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  47.  47
    A Paradox for Significant Freedom.Michael Almeida - 2003 - International Journal for Philosophy of Religion 54 (3):175-184.
  48.  35
    On Vague Eschatology.Michael J. Almeida - 2008 - Faith and Philosophy 25 (4):359-375.
    Ted Sider’s Proportionality of Justice condition requires that any two moral agents instantiating nearly the same moral state be treated in nearly the same way. I provide a countermodel in supervaluation semantics to the proportionality of justice condition. It is possible that moral agents S and S' are in nearly the same moral state, S' is beyond all redemption and S is not. It is consistent with perfect justice then that moral agents that are not beyond redemption go determinately to (...)
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  49.  33
    On Infinitely Improving Worlds.Michael Almeida - 2005 - Philo 8 (1):38-46.
    William Rowe argues that an essentially perfectly good being could not actualize a world unless there is no better world it could actualize instead. According to Rowe’s Argument from Improvability, if there is an infinite series of ever-improving and actualizable worlds then a perfect being could actualize exactly none of them. I argue that there is no reason to believe Rowe’s argument is sound. It therefore presents no important objection to theism.
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  50.  34
    Collective Rationality and Simple Utilitarian Theories.Michael J. Almeida - 1994 - Dialogue 33 (3):363-.
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