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Michael J. Almeida [37]Michael Almeida [25]Michael James Almeida [3]
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Mike Almeida
University of Texas at San Antonio
  1. 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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  2. 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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  3. 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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  4. Theistic Modal Realism?Michael Almeida - 2011 - Oxford Studies in Philosophy of Religion 3:1-15.
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  5.  66
    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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  6. On Necessary Gratuitous Evils.Michael James Almeida - 2020 - European Journal for Philosophy of Religion 12 (3):117-135.
    The standard position on moral perfection and gratuitous evil makes the prevention of gratuitous evil a necessary condition on moral perfection. I argue that, on any analysis of gratuitous evil we choose, the standard position on moral perfection and gratuitous evil is false. It is metaphysically impossible to prevent every gratuitously evil state of affairs in every possible world. No matter what God does—no matter how many gratuitously evil states of affairs God prevents—it is necessarily true that God coexists with (...)
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  7. 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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  8.  42
    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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  9. Reply to Trakakis and Nagasawa.Michael Almeida & Graham Oppy - 2005 - Ars Disputandi 5:5-11.
    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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  10. Opportunistic Carnivorism.Michael J. Almeida & Mark H. Bernstein - 2000 - Journal of Applied Philosophy 17 (2):205–211.
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  11. 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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  12. The Logical Problem of Evil Regained.Michael J. Almeida - 2012 - Midwest Studies in Philosophy 36 (1):163-176.
  13. 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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  14. Cosmological Arguments.Michael Almeida - 2018 - Cambridge University Press.
    The book discusses the structure, content, and evaluation of cosmological arguments. The introductory chapter investigates features essential to cosmological arguments. Traditionally, cosmological arguments are distinguished by their appeal to change, causation, contingency or objective becoming in the world. But none of these is in fact essential to the formulation of cosmological arguments. Chapters 1-3 present a critical discussion of traditional Thomistic, Kalam, and Leibnizian cosmological arguments, noting various advantages and disadvantages of these approaches. Chapter 4 offers an entirely new approach (...)
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  15.  17
    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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  16. 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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  17. Is a Good God Logically Possible? James P. Sterba, Palgrave Macmillan, 2019, XI. [REVIEW]Michael Almeida - 2020 - International Journal for Philosophy of Religion 87 (3):245-249.
  18.  53
    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.
  19.  69
    Review Of: W. Matthews Grant, Free Will and God’s Universal Causality: The Dual Sources Account. [REVIEW]Michael James Almeida - 2020 - European Journal for Philosophy of Religion 12 (4):240-244.
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  20.  67
    The Paradoxes of Feldman's Neo-Utilitarianism.Michael J. Almeida - 1992 - Australasian Journal of Philosophy 70 (4):455 – 468.
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  21.  66
    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.
  22.  22
    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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  23. Two Challenges to Moral Nihilism.Michael Almeida - 2010 - The Monist 93 (1):96-105.
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  24. Intuitions as Evidence. [REVIEW]Michael J. Almeida - 2004 - Essays in Philosophy 5 (1):3.
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  25.  43
    Chance, Epistemic Probability and Saving Lives: Reply to Bradley.Michael J. Almeida - 2009 - Journal of Ethics and Social Philosophy 2010 (1):1-1.
  26. 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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  27.  16
    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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  28. Refuting Van Inwagen's 'Refutation': Evidentialism Again.Michael J. Almeida - 1998 - International Journal for Philosophy of Religion 44 (1):23 - 29.
  29. Is It Impossible to Relieve Suffering?Michael Almeida & Mark Bernstein - 2005 - Philosophia 32 (1-4):313-324.
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  30.  60
    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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  31.  94
    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.
  32.  67
    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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  33.  38
    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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  34.  93
    Martin on Miracles.Michael Almeida - 2007 - Philo 10 (1):27-34.
    Michael Martin introduces a non-Humean conception of miracles according to which miracles are events that need not violate a law of nature and are brought about by the exercise of a possibly non-theistic, supernatural power. Call those m-miracles. I consider Martin’s argument that the occurrence of an m-miracle would not confirm the existence of God. Martin presents an interesting argument, but it does not establish that m-miracles would not confirm the existence God. I argue that, on the contrary, it is (...)
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  35. On Stone's Evidential Atheism.Michael J. Almeida - 2006 - Theoria 72 (1):5-22.
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  36. Why We Ought to Be a Little Less Beneficent.Michael J. Almeida - 2000 - Analysis 60 (1):97–106.
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  37.  65
    God and Necessity. [REVIEW]Michael Almeida - 2014 - Philosophical Quarterly 64 (254):152-154.
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  38.  76
    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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  39.  69
    Theism and Explanation. [REVIEW]Michael Almeida - 2012 - Faith and Philosophy 29 (2):229-232.
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  40.  70
    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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  41.  61
    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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  42.  71
    Rowe's Argument From Freedom.Michael J. Almeida - 2003 - International Journal for Philosophy of Religion 53 (2):83-91.
  43. Deontic Problems with Prohibition Dilemmas.Michael J. Almeida - 1989 - Logique Et Analyse 32 (128):163-175.
     
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  44. Evidential Arguments From Evil. Co-Written & Michael J. Almeida - 2006 - In Graham Robert Oppy (ed.), Arguing About Gods. Cambridge University Press.
     
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  45.  65
    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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  46.  44
    Fales, Evan. Divine Intervention: Metaphysical and Epistemological Puzzles. [REVIEW]Michael Almeida - 2012 - Review of Metaphysics 65 (4):868-870.
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  47.  26
    Ethics and the Good Life: A Text with Reading. [REVIEW]Michael J. Almeida - 1996 - Teaching Philosophy 19 (1):87-90.
  48.  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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  49.  45
    Can God Be Free? [REVIEW]Michael Almeida - 2006 - Faith and Philosophy 23 (3):345-350.
  50.  47
    Rowe's Argument From Improvability.Michael Almeida - 2006 - Philosophical Papers 35 (1):1-25.
    William Rowe has argued that if there is an infinite sequence of improving worlds then an essentially perfectly good being must actualize some world in the sequence and must not actualize any world in the sequence. Since that is impossible, there exist no perfectly good beings. I show that Rowe's argument assumes that the concept of a maximally great being is incoherent. Since we are given no reason to believe that the concept of a maximally great being is incoherent we (...)
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