60 found
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  1. Immortality and Meaning: Reflections on the Makropulos Debate.Mikel Burley - 2009 - Philosophy 84 (4):529-547.
    This article reflects upon the debate, initiated by Bernard Williams in 1973, concerning the desirability of immortality, where the latter expression is taken to mean endless bodily life as a human or humanoid being. Williams contends that it cannot be desirable; others have disputed this contention. I discuss a recent response from Timothy Chappell and attempt to pinpoint the central disagreement between Chappell and Williams. I propose that neither side in the debate has firm grounds for its claims, and then (...)
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  2.  9
    Approaches to Philosophy of Religion: Contemplating the World or Trying to Find Our Way Home?Mikel Burley - 2015 - Religious Studies 51 (2):221-239.
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  3. Immortality and Boredom: A Response to Wisnewski.Mikel Burley - 2009 - International Journal for Philosophy of Religion 65 (2):77-85.
    This article contributes to the ongoing debate initiated by Bernard Williams’ claim that, due to the non-contingent finitude of the categorical desires that give meaning to our lives, an immortal life would necessarily become intolerably boring. Jeremy Wisnewski has argued that even if immortality involves periods in which our categorical desires have been exhausted, this need not divest life of meaning since some categorical desires are revivable. I argue that careful reflection upon the thought-experiments adduced by Wisnewski reveals that they (...)
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  4.  26
    Retributive Karma and the Problem of Blaming the Victim.Mikel Burley - 2013 - International Journal for Philosophy of Religion 74 (2):149-165.
    A defining feature of retributive conceptions of karma is their regarding of suffering or misfortune as consequent upon sins committed in previous lives. Some critical non-believers in karma take offence at this view, considering it to involve unjustly blaming the victim. Defenders of the view demur, and argue that a belief in retributive karma in fact provides a motivation for benevolent action. This article elucidates the debate, showing that its depth is such that it is best characterized as a disagreement (...)
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  5.  25
    Eternal Life as an Exclusively Present Possession: Perspectives From Theology and the Philosophy of Time.Mikel Burley - 2016 - Sophia 55 (2):145-161.
    Does it make sense to think of eternal life not as an unending continuation of life subsequent to death but as fully actualized in one’s present mortal and finite life? After outlining conceptual and moral reasons for being troubled by the notion of an endless life, this article draws upon the thought of major Christian theologians and philosophers of religion to expound the idea of eternal life as a possession exclusively of the life one is presently living. Supplementing the claims (...)
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  6.  31
    Karma, Morality, and Evil.Mikel Burley - 2014 - Philosophy Compass 9 (6):415-430.
    The doctrine of karma has been praised as a rational and morally edifying explanatory response to the existence of evil and apparent injustice in the world. Critics have attacked it as a morally misguided dogma that distorts one's vision of reality. This essay, after outlining the traditional doctrine, examines three criticisms that have been central to recent debates: firstly, that the doctrine offers no practical guidance; second, that it faces a dilemma between free will and fatalism; and third, that it (...)
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  7.  32
    Emotion and Anecdote in Philosophical Argument: The Case of Havi Carel's Illness.Mikel Burley - 2011 - Metaphilosophy 42 (1-2):33-48.
    Abstract: Critics of Havi Carel's 2008 book, Illness: The Cry of the Flesh, have contended that Carel's deployment of phenomenological philosophy adds little to commonsense views about illness and that Carel relies too heavily on emotion-laden autobiographical anecdotes. Against these contentions this article argues: first, that a perfectly respectable task of philosophy is to find reasons to support pre-existing beliefs; and secondly, that Carel's use of anecdotes, while certainly appealing to readers' emotions, constitutes part of a legitimate argumentative strategy. The (...)
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  8.  8
    Atheisms and the Purification of Faith.Mikel Burley - 2014 - International Journal of Philosophy and Theology 75 (4):319-331.
    Philosophers of religion have distinguished between ‘negative’ and ‘positive’ atheism. This article considers further conceptions of atheism, especially the idea that atheism can facilitate a faith in God purified of idolatrous assumptions. After introducing Bultmann’s contention that a ‘conscious atheist’ can find something transcendent in the world, this contention is interpreted through reflection on Ricoeur’s claim that the atheisms of Nietzsche and Freud serve to mediate a transition to a purified faith – a faith involving heightened receptivity to agapeic love. (...)
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  9.  7
    Karma and Rebirth in the Stream of Thought and Life.Mikel Burley - 2014 - Philosophy East and West 64 (4):965-982.
    Only in the stream of thought and life do words have meaning. The belief in karma and rebirth, according to which actions performed in one lifetime bear fruit in a subsequent one, is widespread, some version of it being common among Hindu, Buddhist, Sikh, Jain, and some other religious traditions. Ethnographic studies sometimes provide examples of how this belief manifests in people’s lives. For instance, fieldwork carried out by Richard and Candy Shweder in the eastern Indian town of Bhubaneswar yielded (...)
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  10.  96
    Should a B-Theoretic Atheist Fear Death?Mikel Burley - 2008 - Ratio 21 (3):260-272.
    This article discusses Robin Le Poidevin's proposal that a commitment to the B-theory of time provides atheists with a reason to relinquish the fear of death. For the purposes of the article, I grant Le Poidevin's assertion that the B-theory gives us a sense in which our lives are 'eternally real'; but I deny that the B-theorist is entitled to regard this as sufficient to furnish a reason to cease fearing death. This is because, according to the most prevalent B-theoretic (...)
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  11.  91
    Harry Silverstein's Four-Dimensionalism and the Purported Evil of Death.Mikel Burley - 2008 - International Journal of Philosophical Studies 16 (4):559 – 568.
    In his article 'The Evil of Death' (henceforth: ED) Harry Silverstein argues that a proper refutation of the Epicurean view that death is not an evil requires the adoption of a particular revisionary ontology, which Silverstein, following Quine, calls 'four-dimensionalism'.1 In 'The Evil of Death Revisited' (henceforth: EDR) Silverstein reaffirms his earlier position and responds to several criticisms, including some targeted at his ontology. There remain, however, serious problems with Silverstein's argument, and I shall highlight five major ones below. I (...)
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  12.  49
    Believing in Reincarnation.Mikel Burley - 2012 - Philosophy 87 (02):261-279.
    Is it absurd to believe that, in the absence of bodily continuity, personal identity could be retained? Bernard Williams argued for an affirmative answer to this question partly on the basis of a well-known thought experiment. Some other philosophers, including D. Z. Phillips, have accepted, or appear to have accepted, Williams' conclusion.Yet the argument has the consequence of dismissing as absurd the sorts of reincarnation beliefs which, within their proper contexts, have a meaningful role in the lives of many millions (...)
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  13.  72
    The B-Theory of Time and the Fear of Death.Mikel Burley - 2008 - Polish Journal of Philosophy 2 (2):21-38.
    This paper discusses Robin Le Poidevin’s proposal that a commitment to the B-theory of time provides a reason to relinquish the fear of death. After outlining Le Poidevin’s views on time and death, I analyze the specific passages in which he makes his proposal, giving close attention to the claim that, for the B-theorist, one’s life is “eternally real.” I distinguish two possible interpretations of this claim, which I call alethic eternalism and ontic eternalism respectively, and argue, with reference to (...)
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  14.  60
    Is Death a Bad Thing?Mikel Burley - 2008 - Think 6 (16):59.
    After examining arguments for and against the view that death is a bad thing, Mikel Burley tentatively endorses the Epicurean claim that death cannot rationally be judged bad. For moral reasons, however, this conclusion is acceptable only with regard to one's own death.
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  15.  85
    Beyond “Beyond a- and B-Time”.Mikel Burley - 2006 - Philosophia 34 (4):411-416.
    This Article critically discusses Clifford Williams’ claim that the A-theory and B-theory of time are indistinguishable. I examine three considerations adduced by Williams to support his claim that the concept of time essentially includes transition as well as extension, and argue that, despite its prima facie plausibility, the claim has not been adequately justified. Williams therefore begs the question against the B-theorist, who denies that transition is essential. By Williams’ own lights, he ought to deny that the B-theory is a (...)
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  16.  26
    “The End of Immortality!” Eternal Life and the Makropulos Debate.Mikel Burley - 2015 - Journal of Ethics 19 (3-4):305-321.
    Responding to a well-known essay by Bernard Williams, philosophers have engaged in what I call “the Makropulos debate,” a debate over whether immortality—“living forever”—would be desirable for beings like us. Lacking a firm conceptual grounding in the religious contexts from which terms such as “immortality” and “eternal life” gain much of their sense, the debate has consisted chiefly in a battle of speculative fantasies. Having presented my four main reasons for this assessment, I examine an alternative and neglected conception, the (...)
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  17.  24
    How to Teach Philosophy of Religion.Mikel Burley - 2015 - Teaching Philosophy 38 (4):427-449.
    Philosophy of religion is a popular area of study with a lot of underexplored potential. For many students, as well as members of the public, it is the area of philosophy that deals most explicitly with the “big questions” that engage them directly. But a preoccupation with overly technical argumentation and decontextualized examples of religious beliefs can be off-putting. In this article, I discuss broader and narrower visions of philosophy of religion, outlining what needs to be included in any introductory (...)
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  18.  47
    Biology and Anti-Homosexual Disgust.Mikel Burley - 2005 - Think 4 (11):107-112.
    Mikel Burley also responds to Michael Levin's article, (Think 10).
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  19.  40
    The Danish Cartoons: Considering the Consequences.Mikel Burley - 2007 - Think 5 (15):77-82.
    Should publishing decisions be influenced by the potential for violent reactions?
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  20.  41
    Anticipating Annihilation.Mikel Burley - 2006 - Inquiry : An Interdisciplinary Journal of Philosophy 49 (2):170 – 185.
    According to Epicureans, anticipating one's own annihilation ought not to be a frightening experience. Non-existence precludes the possibility of sensation, and hence annihilation can be neither pleasant nor unpleasant. And that which cannot be felt is unworthy of fear. Certain objectors to this claim have asserted that one's own annihilation really is a terrifying prospect. Against this assertion, I argue that those who make it are guilty of precisely the kind of confusion that Epicurus and his disciples alert us to, (...)
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  21.  20
    Phillips and Eternal Life: A Response to Haldane.Mikel Burley - 2008 - Philosophical Investigations 31 (3):237–251.
    This paper responds to John Haldane's recent criticisms of D. Z. Phillips' treatment of the Christian belief in eternal life. I argue that Haldane's attempt to show that Phillips only partially elucidates, and hence misrepresents, this belief is unsuccessful, the biblical and theological passages cited by Haldane being amenable to elucidation in terms of which Phillips would have approved. Haldane makes three points to support his main claim, and I argue that none of these has significant force against Phillips' position (...)
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  22.  44
    A Dialogue on Immortality.Mikel Burley - 2009 - Think 8 (21):91-97.
    The fictional case of Elina Makropulos has been a focus for philosophical reflections on immortality. Here Mikel Burley presents a conversation between Elina and two imaginary philosophers.
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  23.  79
    Epicurus, Death, and the Wrongness of Killing.Mikel Burley - 2010 - Inquiry : An Interdisciplinary Journal of Philosophy 53 (1):68-86.
    This article questions the assumption, held by several philosophers, that the Epicurean argument for death's being ?nothing to us? must be fallacious since its acceptance would undermine the principle that killing is (in general) wrong. Two possible strategies are considered, which the Epicurean-sympathizer might deploy in order to show that the non-badness of death (for the person who dies) is compatible with killing's being wrong. One of these is unsuccessful; the other is more promising. It involves arguing that the wrongness (...)
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  24.  4
    Thickening Description: Towards an Expanded Conception of Philosophy of Religion.Mikel Burley - forthcoming - International Journal for Philosophy of Religion:1-17.
    An increasingly common complaint about philosophy of religion—especially, though not exclusively, as it is pursued in the “analytic tradition”—is that its preoccupation with questions of rationality and justification in relation to “theism” has deflected attention from the diversity of forms that religious life takes. Among measures proposed for ameliorating this condition has been the deployment of “thick description” that facilitates more richly contextualized understandings of religious phenomena. Endorsing and elaborating this proposal, I provide an overview of different but related notions (...)
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  25.  14
    Reincarnation and the Lack of Imagination in Philosophy.Mikel Burley - 2015 - Nordic Wittgenstein Review 4 (2):39-64.
    It has been observed, by D. Z. Phillips among others, that philosophy suffers from a “lack of imagination”. That is, philosophers often fail to see possibilities of sense in forms of life and discourse due to narrow habits of thinking. This is especially problematic in the philosophy of religion, not least when cross-cultural modes of inquiry are called for. This article examines the problem in relation to the philosophical investigation of reincarnation beliefs in particular. As a remedial strategy, I argue (...)
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  26.  8
    Dislocating the Eschaton? Appraising Realized Eschatology.Mikel Burley - forthcoming - Sophia:1-18.
    Was Jesus Christ a deluded prophet who expected an imminent collapse of the world followed by the dawning of a kingdom that has never eventuated? Some who reject Christianity think that he was, and as a consequence are highly suspicious about any other claims that are attributed to Jesus. However, other interpretations of the apparently eschatological pronouncements in the New Testament exist, one of which is realized eschatology, this being the idea, roughly, that the kingdom or reign of God was (...)
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  27.  71
    Lucretius' Symmetry Argument and the Determinacy of Death.Mikel Burley - 2007 - Philosophical Forum 38 (4):327–341.
  28.  16
    Taking Reincarnation Seriously: Critical Discussion of Some Central Ideas From John Hick.Mikel Burley - unknown
    Reincarnation has not been entirely neglected in the philosophy of religion but it has not always been taken seriously or carefully discussed in relation to its role in believers’ lives. John Hick is exceptional insofar as he gave sustained attention to the belief, at least as it features in the philosophies of Vedānta and Buddhism. While acknowledging the value of Hick’s recognition of the variety of reincarnation beliefs, this article critically engages with certain aspects of his approach. It argues that (...)
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  29.  45
    Death Becomes It.Mikel Burley - 2004 - The Philosophers' Magazine 27 (27):28-29.
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  30.  49
    Winch and Wittgenstein on Moral Harm and Absolute Safety.Mikel Burley - 2010 - International Journal for Philosophy of Religion 67 (2):81 - 94.
    This paper examines Wittgenstein's conception of absolute safety in the light of two potential problems exposed by Winch. These are that, firstly: even if someone's life has been virtuous so far, the contingency of its remaining so until death vitiates the claim that the virtuous person cannot be harmed; and secondly: when voiced from a first-person standpoint, the claim to be absolutely safe due to one's virtuousness appears hubristic and self-undermining. I argue that Wittgenstein's mystical conception of safety, unlike some (...)
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  31.  42
    D. Z. Phillips' Contemplations on Religion and Literature.Mikel Burley - 2012 - International Journal for Philosophy of Religion 71 (1):21-37.
    This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot , that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, I argue that, (...)
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  32.  46
    'Aloneness' and the Problem of Realism in Classical Sākhya and Yoga.Mikel Burley - 2004 - Asian Philosophy 14 (3):223 – 238.
    The concept of kaivalya (literally, 'aloneness') is of crucial importance to the systems of classical Indian philosophy known as Sākhya and Yoga. Indeed, kaivalya is the supreme soteriological goal to which these systems are directed. Various statements concerning this final goal appear in the classical texts - namely, the Sākhyakārikā and Yogastra - and yet there is no consensus within modern scholarship about how the concept is to be interpreted. More specifically, there appears to be a great deal of confusion (...)
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  33.  20
    Atheism and the Gift of Death.Mikel Burley - 2012 - Religious Studies 48 (4):533 - 546.
    Richard Beardsmore once argued that, although it is possible for atheists and religious believers alike to regard life as a gift, the regarding of one's own death as a gift is open only to the (Christian) believer. I discuss this interesting contention, and argue that, notwithstanding some important differences between the attitudinal possibilities available to atheists and believers in God, there are at least three senses in which an atheist could regard death as a gift. Two of these involve death's (...)
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  34.  14
    Thomas D. Carroll: Wittgenstein Within the Philosophy of Religion. [REVIEW]Mikel Burley - 2015 - International Journal for Philosophy of Religion 77 (2):179-182.
    “Wittgenstein belongs to history,” writes Thomas Carroll at the beginning of his book . But contrary to what many analytic philosophers think these days, Carroll’s point is not that Wittgenstein belongs only to history; rather, Carroll wants to highlight the relevance of Wittgenstein’s thought for contemporary philosophy of religion, and to do so, in part, by situating Wittgenstein within his historical context. More specifically, the book’s main aims are three: firstly, to question received interpretations of Wittgenstein and to thereby indicate, (...)
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  35.  17
    Bradley and Schopenhauer, and the Epicurean Argument Concerning Death.Mikel Burley - 2004 - Bradley Studies 10 (1/2):42-54.
  36.  13
    Contemplating Evil.Mikel Burley - forthcoming - Nordic Wittgenstein Review.
    Via a discussion of various ways in which putative descriptions or explanations can be deemed to be morally insensitive, this article investigates the role of “contemplation” in philosophy of religion and ethics, and especially in connection with the “problem of evil.” Focusing on the Wittgenstein-influenced methods of D. Z. Phillips, the question is considered whether a tension obtains between, on the one hand, a “contemplative conception of philosophy,” and on the other hand, the sort of critique of theodicy according to (...)
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  37.  7
    Possibilities of Grieving.Mikel Burley - 2015 - Philosophy and Literature 39 (1):154-171.
    “Grief” describes a pattern which recurs, with different variations, in the weave of our life.[I]n grief nothing ‘stays put’. One keeps on emerging from a phase, but it always recurs. Round and round. Everything repeats.Wittgenstein was apt to point out that many of the things we do are not based on reasons, opinions, or beliefs, and hence are not amenable to any explanation that could make them more intelligible to us than they are already—at least, no explanation of the sort (...)
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  38.  25
    Is There a Tension in Wittgenstein's Philosophy of Religion?Mikel Burley - 2010 - Heythrop Journal 51 (6):1000-1010.
    This paper responds to Severin Schroeder's recent charge that Wittgenstein's philosophy of religion contains an ‘unresolved tension’ between three propositions, namely: (1) ‘As a hypothesis, God's existence (&c) is extremely implausible’; (2) ‘Christian faith is not unreasonable’; and (3) ‘Christian faith does involve belief in God's existence (&c)’. I argue as follows: that the first of these propositions has no place in Wittgenstein's thinking on religion; that the second is ill-phrased and should be re-worded as the proposition that ‘Christian faith (...)
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  39.  13
    Andrew Gleeson, A Frightening Love: Recasting the Problem of Evil (Basingstoke: Palgrave Macmillan, 2012).Mikel Burley - 2013 - Philosophical Papers 42 (1):127 - 131.
    (2013). Andrew Gleeson, A Frightening Love: Recasting the Problem of Evil (Basingstoke: Palgrave Macmillan, 2012) Philosophical Papers: Vol. 42, No. 1, pp. 127-131. doi: 10.1080/05568641.2013.774726.
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  40.  5
    Asher Walden The Metaphysics of Kindness: Comparative Studies in Religious Meta-Ethics. . Pp. X + 165. £52.95/$80.00 . ISBN 978 0 7391 8378 6. [REVIEW]Mikel Burley - 2016 - Religious Studies 52 (2):281-285.
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  41.  21
    Phillips and Realists on Religious Beliefs and the Fruits Thereof.Mikel Burley - 2008 - International Journal for Philosophy of Religion 64 (3):141 - 153.
    This article addresses some issues concerning the relation between religious beliefs and the fruits of those beliefs, where ‘fruits’ implies certain relevant forms of behaviour and affective attitudes. My primary aim is to elucidate the dispute between D. Z. Phillips and theological realists, emphasizing the extent to which this dispute is symptomatic of a deeper disagreement over how words acquire their meanings. In the course of doing so, I highlight an important difference between two alternative realist claims, exemplified by Trigg (...)
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  42.  13
    Mounce and Winch on Understanding (or Not Understanding) an Indigenous Society.Mikel Burley - 2012 - Philosophical Investigations 35 (3-4):350-372.
    Howard Mounce and Peter Winch both made novel and illuminating contributions to discussions about how, or whether, we can understand societies very different from our own – societies that would, these days, be referred to as “indigenous,”“tribal,”“traditional” or “small-scale.” This paper aims to elucidate some disagreements between Mounce and Winch while also critically engaging in the debate. The concepts of “practice” and “language-game” are considered in connection with magic-related activities among the Azande of north-central Africa, and Mounce's contention that the (...)
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  43.  7
    Index to Volume 49, 2006.Mikel Burley, Anticipating Annihilation, Cheryl K. Chen & Hannah Ginsborg - 2006 - Inquiry : An Interdisciplinary Journal of Philosophy 49 (6):591-592.
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  44.  5
    God and Moral Obligation.Mikel Burley - 2014 - Philosophical Quarterly 64 (254):159-161.
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  45.  8
    Illness: The Cry of the Flesh.Mikel Burley - 2009 - International Journal of Philosophical Studies 17 (4):627 – 632.
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  46.  7
    Middle Age.Mikel Burley - 2010 - International Journal of Philosophical Studies 18 (1):136 – 140.
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  47.  4
    Reply to Howard Mounce.Mikel Burley - 2012 - Philosophical Investigations 35 (3-4):377-379.
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  48.  2
    Stanley Hauerwas Hannah's Child: A Theologian's Memoir (London: SCM Press, 2010). Pp. Xii+ 288.£ 19.99 (Pbk). ISBN: 978 03340 4368 3. [REVIEW]Mikel Burley - 2011 - Religious Studies 47 (4):527-531.
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  49.  1
    No Title Available: Book Reviews. [REVIEW]Mikel Burley - 2011 - Religious Studies 47 (4):527-531.
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  50.  1
    Robert MacSwain and Michael Ward (Eds) The Cambridge Companion to CS Lewis (Cambridge: Cambridge University Press, 2010). Pp. Xx+ 326.£ 18.99 (Pbk). ISBN 978 0 521 71114 2. Jerry Root CS Lewis and a Problem of Evil: An Investigation of a Pervasive Theme (Cambridge: James Clarke & Co., 2010). Pp. Xxii+ 284.£ 22.50 (Pbk). ISBN 978 0 227 17338 1. [REVIEW]Mikel Burley - 2011 - Religious Studies 47 (4):532-537.
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