Results for 'Nick N. Trakakis'

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  1. How to be an Agnostic.Nick N. Trakakis - 2021 - European Journal for Philosophy of Religion 13 (2):179-194.
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  2.  33
    Essays on free will and moral responsibility.Nick Trakakis & Daniel Cohen (eds.) - 2008 - Newcastle: Cambridge Scholars Press.
    The problem of free will has fascinated philosophers since ancient times: Do we have free will, or at least the kind of free will that seems necessary for moral responsibility? Does determinism - the idea that everything that happens is necessitated to happen, given the past and the laws of nature - threaten the commonly held assumption that we are indeed free and morally responsible? Although these questions have been widely discussed in the past, the present volume offers a variety (...)
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  3. Evidential Problem of Evil, The.Nick Trakakis - forthcoming - Internet Encyclopedia of Philosophy.
    The Evidential Problem of Evil The evidential problem of evil is the problem of determining whether and, if so, to what extent the existence of evil (or certain instances, kinds, quantities, or distributions of evil) constitutes evidence against the existence of God, that is to say, a being perfect in power, knowledge and goodness. Evidential […].
     
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  4.  22
    Daniel Howard-Snyder and Paul K. Moser (eds.), Divine Hiddenness: New Essays. [REVIEW]Nick Trakakis - 2003 - International Journal for Philosophy of Religion 54 (1):53-55.
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  5. The End of Philosophy of Religion.Nick Trakakis - unknown
  6. Karma and the problem of evil: A response to Kaufman.Monima Chadha & Nick Trakakis - 2007 - Philosophy East and West 57 (4):533-556.
    The doctrine of karma, as elaborated in the Hindu, Buddhist, and Jain religious traditions, offers a powerful explanatory account of the human predicament, and in particular of seemingly undeserved human suffering. Whitley R. P. Kaufman is right to point out that on some points, such as the suffering of children, the occurrence of natural disasters, and the possibility of universal salvation, the karma theory appears, initially at least, much more satisfactory than the attempts made to solve the perennial problem of (...)
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  7. Theodicy: The solution to the problem of evil, or part of the problem?Nick Trakakis - 2008 - Sophia 47 (2):161-191.
    Theodicy, the enterprise of searching for greater goods that might plausibly justify God’s permission of evil, is often criticized on the grounds that the project has systematically failed to unearth any such goods. But theodicists also face a deeper challenge, one that places under question the very attempt to look for any morally sufficient reasons God might have for creating a world littered with evil. This ‘anti-theodical’ view argues that theists (and non-theists) ought to reject, primarily for moral reasons, the (...)
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  8. The God Beyond Belief: In Defence of William Rowe's Evidential Arguments from Evil.Nick Trakakis - unknown
     
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  9. The History of Western Philosophy of Religion, Volume 5, Twentieth-Century Philosophers of Religion.Graham Oppy & Nick Trakakis (eds.) - 2009 - New York: Routledge.
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  10. Skeptical theism and moral skepticism : a reply to Almeida and Oppy.Nick Trakakis & Yujin Nagasawa - 2004 - Ars Disputandi 4:1-1.
    Skeptical theists purport to undermine evidential arguments from evil by appealing to the fact that our knowledge of goods, evils, and their interconnections is significantly limited. Michael J. Almeida and Graham Oppy have recently argued that skeptical theism is unacceptable because it results in a form of moral skepticism which rejects inferences that play an important role in our ordinary moral reasoning. In this reply to Almeida and Oppy's argument we offer some reasons for thinking that skeptical theism need not (...)
     
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  11. Philosophy's New challenge: Experiments and Intentional Action.N. Ángel Pinillos, Nick Smith, G. Shyam Nair, Peter Marchetto & Cecilea Mun - 2011 - Mind and Language 26 (1):115-139.
    Experimental philosophers have gathered impressive evidence for the surprising conclusion that philosophers' intuitions are out of step with those of the folk. As a result, many argue that philosophers' intuitions are unreliable. Focusing on the Knobe Effect, a leading finding of experimental philosophy, we defend traditional philosophy against this conclusion. Our key premise relies on experiments we conducted which indicate that judgments of the folk elicited under higher quality cognitive or epistemic conditions are more likely to resemble those of the (...)
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  12. The Problem of Evil: Eight Views in Dialogue.Nick Trakakis (ed.) - 2018
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  13.  19
    History of Philosophy in Australia and New Zealand.Graham Oppy & Nick Trakakis (eds.) - 2014 - Dordrecht: Springer.
    This two volume works provides a comprehensive history of philosophy in Australia and New Zealand. Volume one provides a chronological history, with one chapter devoted to the early years in which idealism dominated Australasian philosophy, and then chapters that cover each of the decades from the second world war. Volume two provides a thematic history, with treatment of most of the major areas to which Australasian philosophers have made significant contributions.
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  14.  6
    William L. Rowe on Philosophy of Religion: Selected Writings.William L. Rowe & Nick Trakakis - 2007 - Routledge.
    The present collection brings together for the first time Rowe's most significant contributions to the philosophy of religion. This diverse but representative selection of Rowe's writings will provide students, professional scholars as well as general readers with stimulating and accessible discussions on such topics as the philosophical theology of Paul Tillich, the problem of evil, divine freedom, arguments for the existence of God, religious experience, life after death, and religious pluralism.
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  15. Is theism capable of accounting for any natural evil at all?Nick Trakakis - 2005 - International Journal for Philosophy of Religion 57 (1):35 - 66.
    Received wisdom has it that a plausible explanation or theodicy for Gods permission of at least some instances of natural evil is not beyond the reach of the theist. In this paper I challenge this assumption, arguing instead that theism fails to account for any instance, kind, quantity, or distribution of natural evil found in the world. My case will be structured around a specific but not idiosyncratic conception of natural evil as well as an examination of three prominent theodicies (...)
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  16. Skeptical theism and moral skepticism: a reply to Almeida and Oppy.Yujin Nagasawa & Nick Trakakis - 2012 - Ars Disputandi: The Online Journal for Philosophy of Religion 4 (4):1-1.
    Skeptical theists purport to undermine evidential arguments from evil by appealing to the fact that our knowledge of goods, evils, and their interconnections is significantly limited. Michael J. Almeida and Graham Oppy have recently argued that skeptical theism is unacceptable because it results in a form of moral skepticism which rejects inferences that play an important role in our ordinary moral reasoning. In this reply to Almeida and Oppy’s argument we offer some reasons for thinking that skeptical theism need not (...)
     
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  17. Confronting the horror of natural evil: An exchange between Peter Coghlan and Nick Trakakis.Peter Coghlan & Nick Trakakis - 2006 - Sophia 45 (2):5-26.
    In this exchange, Peter Coghlan and Nick Trakakis discuss the problem of natural evil in the light of the recent Asian tsunami disaster. The exchange begins with an extract from a newspaper article written by Coghlan on the tsunami, followed by three rounds of replies and counter-replies, and ending with some final comments from Trakakis. While critical of any attempt to show that human life is good overall despite its natural evils, Coghlan argues that instances of natural (...)
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  18.  74
    What no eye has seen: the skeptical theist response to Rowe's evidential argument from evil.Nick Trakakis - 2012 - Philo: The Journal of the Society of Humanist Philosophers 6 (2):250-266.
    This paper examines the evidential argument from evil put forward by William Rowe during his early and middle periods . Having delineated some of the important features of Rowe’s argument, it is then assessed in the light of “the skeptical theist critique.” According to skeptical theists, Rowe’s crucial inference from inscrutable evil to pointless evil can be exposed as unwarranted, particularly by appealing to the disparity between our cognitive abilities and the infinite wisdom of God. However, by relating the problem (...)
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  19. An epistemically distant God? A critique of John Hick's response to the problem of divine hiddenness.Nick Trakakis - 2007 - Heythrop Journal 48 (2):214–226.
    God is thought of as hidden in at least two ways. Firstly, God's reasons for permitting evil, particularly instances of horrendous evil, are often thought to be inscrutable or beyond our ken. Secondly, and perhaps more problematically, God's very existence and love or concern for us is often thought to be hidden from us (or, at least, from many of us on many occasions). But if we assume, as seems most plausible, that God's reasons for permitting evil will (in many, (...)
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  20.  91
    The absolutist theory of omnipotence.Nick Trakakis - 1997 - Sophia 36 (2):55-78.
  21. Twentieth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 5.Graham Oppy & Nick Trakakis - 2009 - Routledge.
    The fifth of the five volumes in our History of Western Philosophy of Religion. This volume deals with Western philosophy of religion in the twentieth century. It contains chapters on: James; Bergson; Whitehead; Hartshorne; Dewey; Russell; Scheler; Buber; Maritain; Jaspers; Tillich; Barth; Wittgenstein; Heidegger; Levinas; Weil; Ayer; Alston; Hick; Daly; Derrida; Plantinga; and Swinburne.
     
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  22. Meta-Philosophy of Religion.Nick Trakakis - 2007 - Ars Disputandi 7:1-47.
    How is the philosophical study of religion best pursued? Responses to this meta-philosophical question tend to recapitulate the analytic-Continental divide in philosophy in general. My aim is to examine the nature of this divide, particularly as it has manifested itself in the philosophy of religion. I begin with a comparison of the stylistic differences in the language of the two traditions, taking the work of Alvin Plantinga and John Caputo as exemplars of the analytic and Continental schools respectively. In order (...)
     
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  23. Late-Twentieth-Century atheism.Graham Oppy & Nick Trakakis - 2009 - In Graham Oppy & Nick Trakakis (eds.), Twentieth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 5. Routledge. pp. 301-12.
    This chapter provides a brief account of atheistic philosophy of relgion in the second half of the twentieth century.
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  24.  48
    What No Eye Has Seen.Nick Trakakis - 2003 - Philo 6 (2):263-279.
    This paper examines the evidential argument from evil put forward by William Rowe during his early and middle periods (1978-1995). Having delineated some of the important features of Rowe’s argument, it is then assessed in the light of “the skeptical theist critique.” According to skeptical theists, Rowe’s crucial (“noseeum”) inference from inscrutable evil to pointless evil can be exposed as unwarranted, particularly by appealing to the disparity between our cognitive abilities and the infinite wisdom of God. However, by relating the (...)
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  25.  35
    Medieval Philosophy of Religion: The History of Western Philosophy of Religion, Volume 2.Graham Oppy & Nick Trakakis - 2009 - Routledge.
    The Medieval period was one of the richest eras for the philosophical study of religion. Covering the period from the 6th to the 16th century, reaching into the Renaissance, "The History of Western Philosophy of Religion 2" shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a (...)
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  26. Nineteenth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 4.Graham Oppy & Nick Trakakis - 2009 - Routledge.
    This is the fourth volume in our five volume history of western philosophy of religion. It covers the nineteenth century, and includes chapters on: Fichte; Schleiermacher; Hegel; Schelling; Schopenhauer; Comte; Newman; Emerson; Feuerbach; Mill; Darwin; Kierkegaard; Marx; Engels; Dilthey; Edward Caird; Nietzche; Royce; Freud; and Durkheim.
     
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  27. God, gratuitous evil, and van Inwagen's attempt to reconcile the two.Nick Trakakis - 2003 - Ars Disputandi: The Online Journal for Philosophy of Religion 3 (3):1-10.
    Both critics and advocates of evidential arguments from evil often assume that theistic belief is not compatible with gratuitous evil. It is often assumed, in other words, that an omniscient, omnipotent, perfectly good being would not permit an evil unless he had a morally sufficient reason to permit it. However, this cornerstone of evidential arguments from evil has come under increasing fire of late, in particular by Peter van Inwagen. The aim of this paper is to outline and then assess (...)
     
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  28.  49
    On the alleged failure of free will theodicies: A reply to Tierno.Nick Trakakis - 2003 - Sophia 42 (2):99-106.
    In a recent issue ofSophia Joel Tierno contends that free will theodicies are fundamentally flawed insofar as they claim to provide an adequate explanation for God’s permission of moral evil. Free will, according to Tierno, only accounts for our ability to make certain choices that issue in evil, but fails to account for the fact that we often do make such choices. However, the argument developed by Tierno, despite its initial appeal, embodies an important misunderstanding of the nature of free (...)
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  29.  31
    Second thoughts on the alleged failure of free will theodicies.Nick Trakakis - 2004 - Sophia 43 (2):87-93.
    In this paper I further the discussion on the adequacy of free will theodicies initiated by Joel Tierno. Tierno’s principal claim is that free will theodicies fail to account for the wide distribution of moral evil. I attempt to show that, even if Tierno need not rely on a compatibilist conception of free will in order to substantiate the aforementioned claim, there remains good reason to think that free will theodicies are not explanatorily inadequate in the way suggested by Tierno.
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  30. What No Eye Has Seen: The Skeptical Theist Response to Rowe’s Evidential Argument from Evil.Nick Trakakis - 2003 - Philo 6 (2):263-279.
    This paper examines the evidential argument from evil put forward by William Rowe during his early and middle periods. Having delineated some of the important features of Rowe’s argument, it is then assessed in the light of “the skeptical theist critique.” According to skeptical theists, Rowe’s crucial inference from inscrutable evil to pointless evil can be exposed as unwarranted, particularly by appealing to the disparity between our cognitive abilities and the infinite wisdom of God. However, by relating the problem of (...)
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  31. Nietzsche’s Perspectivism and Problems of Self-Refutation.Nick Trakakis - 2006 - International Philosophical Quarterly 46 (1):91-110.
    Nietzsche’s perspectivism has aroused the perplexity of many a recent commentator, not least because of the doctrine’s apparent self-refuting character. If, as Nietzsche holds, there are no facts but only interpretations, then how are we to understand this claim itself? Nietzsche’s perspectivism must be construed either as a fact or as one further interpretation—but in the former case the doctrine is clearly self-refuting, while in the latter case any reasons or arguments one may have in support of one’s perspective are (...)
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  32. The problem of heaven. Co-Written, Yujin Nagasawa & Nick Trakakis - 2006 - In Graham Oppy (ed.), Arguing About Gods. New York: Cambridge University Press.
     
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  33.  68
    Introduction to special apra issue.Nick Trakakis, Morgan Luck & Sarah Bachelard - 2009 - Sophia 48 (2):103-104.
  34. Introduction.Nick Trakakis & D. Cohen - unknown
     
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  35. Religious Language Games.Graham Oppy & Nick Trakakis - 2007 - In Michael Scott & Adrian Moore (eds.), Realism and Religion. Ashgate. pp. 103-29.
    This paper is a critique of Witgensteinian approaches to philosophy of religion. In particular, it provides a close critique of the views of D. Z. Phillips.
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  36.  28
    A third (meta-)critique.Nick Trakakis - 2006 - Sophia 45 (2):139-142.
    I begin my third reply by answering some of the criticisms raised by Tierno against theodical attempts to account for the pervasiveness of moral evil. I then take the discussion to a meta-philosophical level, where I question the very way of thinking about God and evil implicit in Tierno’s critique and in much contemporary philosophy of religion.
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  37. Becoming children : the hidden meaning of the Incarnation.Nick Trakakis - unknown
     
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  38. Does hard determinism render the problem of evil even harder?Nick Trakakis - 2006 - Ars Disputandi: The Online Journal for Philosophy of Religion 6 (6):1-1.
    Hard determinism, in theological dress, holds that there is no human free will since God is the sufficient active cause of everything that happens in creation. It is surprising that, in the ever-growing literature on the problem of evil, very little attention has been paid to theodicies that adopt a hard determinist outlook. It is commonly assumed that without free will the theodical project is a non-starter. I challenge this long-held assumption by, firstly, developing a cumulative-style theodicy from within a (...)
     
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  39. Faith and freedom : an interfaith perspective / David Burrell.Nick Trakakis - 2006 - Philosophical Quarterly 56 (225):632-634.
  40. Gregory Palamas on the relationship between philosophy and theology.Nick Trakakis - unknown
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  41.  9
    Idealism after existentialism: encounters in philosophy of religion.Nick Trakakis - 2023 - New York, NY: Routledge.
    A century ago the dominant philosophical outlook was not some form of materialism or naturalism, but idealism. However, this way of thinking about reality fell out of favour in the Anglo-American analytic tradition as well as the Continental schools of the twentieth century. The aim of this book is to restage and reassess the encounter between idealism and contemporary philosophy. The idealist side will be represented by the great figures of the 19th-century post-Kantian tradition in Germany, from Fichte and Schelling (...)
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  42.  25
    Interview with William Rowe.Nick Trakakis - 2004 - Philosophy Now 47:16-18.
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  43. Kazantzakis’ Poor Man of God: Philosophy without Philosophy.Nick Trakakis - 2008 - Colloquy 15:221-257.
     
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  44. Levinas in John Mullarkey and Beth Lord (editors) the continuum companion to continental philosophy.Nick Trakakis & Michael Fagenblat - unknown
  45.  21
    Nicholas Rescher, on Leibniz (Pittsburgh: University of Pittsburgh Press, 2003).Nick Trakakis - 2004 - The Leibniz Review 14:89-98.
    Nicholas Rescher is well-known for the breadth of his philosophical corpus, covering fields as diverse as medieval Arabic logic, process metaphysics, philosophy of science, and value theory. But one of his greatest preoccupations and passions throughout his career has been the life and thought of G.W. Leibniz. Indeed, as a result of his intimate familiarity with Leibniz and Leibniz’s historical milieu, Rescher invariably provides us with a clear, rigorous, and sympathetic treatment of Leibniz’s texts, and the present book under review (...)
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  46.  49
    On Leibniz.Nick Trakakis - 2004 - The Leibniz Review 14:89-98.
    Nicholas Rescher is well-known for the breadth of his philosophical corpus, covering fields as diverse as medieval Arabic logic, process metaphysics, philosophy of science, and value theory. But one of his greatest preoccupations and passions throughout his career has been the life and thought of G.W. Leibniz. Indeed, as a result of his intimate familiarity with Leibniz and Leibniz’s historical milieu, Rescher invariably provides us with a clear, rigorous, and sympathetic treatment of Leibniz’s texts, and the present book under review (...)
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  47. Presence and Absence: The Paintings of Andrew Musgrave.Nick Trakakis - 2008 - Literature & Aesthetics 18 (2):189-207.
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  48. Piety and pietism.Nick Trakakis - unknown
     
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  49.  41
    Sophia editorial.Nick Trakakis - 2009 - Sophia 48 (4):347-348.
  50.  13
    Slow philosophy.Nick Trakakis - 2018 - Proceedings of the XXIII World Congress of Philosophy 22:115-119.
    I argue for a significant slowing down in philosophy. In today’s hectic world, the ‘slow movement’ has had a salutary effect in a variety of domains, from mental health to food and music. But the academic world, philosophy included, has yet to catch on. And this, in spite of the fact that university culture has become increasingly focused on productivity and performance, thus creating a managerialist ethos and an “academic Darwinism” where scholars are placed under pressure to “publish or perish”, (...)
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