Results for 'Nickn D. Trakakis'

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  1. The Evidential Problem of Evil.Nickn D. Trakakis - 2005 - 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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  2. Introduction.Nick Trakakis & D. Cohen - unknown
     
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  3. 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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  4.  35
    Timothy D. Knepper: The Ends of Philosophy of Religion: Terminus and Telos: Palgrave Macmillan, New York, NY, 2013, Xiv and 206 Pp, $90.00.N. N. Trakakis - 2014 - International Journal for Philosophy of Religion 75 (3):255-258.
    Timothy Knepper’s book is divided into two parts, the first and more critical of which seeks to uncover the limits and weaknesses of analytic and continental philosophy of religion, while the second and more constructive section seeks to develop an alternative and more fruitful way of practising philosophy of religion, “one that is historically grounded and religiously diverse” (p. xiii). Much of the impetus behind the book derives from feelings of dismay and dissatisfaction, familiar especially to religious studies scholars, over (...)
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  5. 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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  6. „God's Reality, Matters of Fact and DZ Phillips.“.Mikel Burley - 2011 - Ars Disputandi 11.
    D.Z. Phillips’ work in the philosophy of religion continues to be criticised, often on the basis of serious misunderstandings. By engaging with criticisms of Phillips’ Wittgenstein-influenced approach, especially those recently exemplified by Graham Oppy and Nick Trakakis, this article seeks to clarify what Phillips’ approach does and does not involve. Focusing on the relation between talk of God’s reality and talk of matters of fact, and on the question whether God is a ‘metaphysical reality’, the extent to which Phillips (...)
     
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  7. 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 evil, (...)
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  8.  16
    Divine Hiddenness: New Essays.Nick Trakakis - 2002 - International Journal for Philosophy of Religion 54 (1):53-55.
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  9. Abortion and Moral Risk1: D. Moller.D. Moller - 2011 - Philosophy 86 (3):425-443.
    It is natural for those with permissive attitudes toward abortion to suppose that, if they have examined all of the arguments they know against abortion and have concluded that they fail, their moral deliberations are at an end. Surprisingly, this is not the case, as I argue. This is because the mere risk that one of those arguments succeeds can generate a moral reason that counts against the act. If this is so, then liberals may be mistaken about the morality (...)
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  10. 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 (...)
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  11.  65
    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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  12.  66
    Nick Trakakis the End of Philosophy of Religion . (London: Continuum, 2009). Pp. VII+173. £60.00 (Hbk). Isbn 9781847065346. [REVIEW]Jacob Holsinger Sherman - 2010 - Religious Studies 46 (3):415-420.
  13.  39
    $\mathfrak{D}$ -Differentiation in Hilbert Space and the Structure of Quantum Mechanics.D. J. Hurley & M. A. Vandyck - 2009 - Foundations of Physics 39 (5):433-473.
    An appropriate kind of curved Hilbert space is developed in such a manner that it admits operators of $\mathcal{C}$ - and $\mathfrak{D}$ -differentiation, which are the analogues of the familiar covariant and D-differentiation available in a manifold. These tools are then employed to shed light on the space-time structure of Quantum Mechanics, from the points of view of the Feynman ‘path integral’ and of canonical quantisation. (The latter contains, as a special case, quantisation in arbitrary curvilinear coordinates when space is (...)
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  14.  6
    D. E. Hughes Self-Induction and the Skin-Effect.D. W. Jordan - 1982 - Centaurus 26 (2):123-153.
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  15.  45
    The Reduction of Society: D. H. Mellor.D. H. Mellor - 1982 - Philosophy 57 (219):51-75.
    How does the study of society relate to the study of the people it comprises? This longstanding question is partly one of method, but mainly one of fact, of how independent the objects of these two studies, societies and people, are. It is commonly put as a question of reduction, and I shall tackle it in that form: does sociology reduce in principle to individual psychology? I follow custom in calling the claim that it does ‘individualism’ and its denial ‘holism’.
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  16. 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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  17.  23
    Micro-Composition1: D. H. Mellor.D. H. Mellor - 2008 - Royal Institute of Philosophy Supplement 62:65-80.
    Entities of many kinds, not just material things, have been credited with parts. Armstrong, for example, has taken propositions and properties to be parts of their conjunctions, sets to be parts of sets that include them, and geographical regions and events to be parts of regions and events that contain them. The justification for bringing all these diverse relations under a single ‘part–whole’ concept is that they share all or most of the formal features articulated in mereology. But the concept (...)
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  18.  4
    Reflective Equilibrium in R & D Networks.Sjoerd D. Zwart & Ibo van de Poel - 2010 - Science, Technology, and Human Values 35 (2):174-199.
    In this article, we develop an approach for the moral assessment of research and development networks on the basis of the reflective equilibrium approach proposed by Rawls and Daniels. The reflective equilibrium approach aims at coherence between moral judgments, principles, and background theories. We use this approach because it takes seriously the moral judgments of the actors involved in R & D, whereas it also leaves room for critical reflection about these judgments. It is shown that two norms, namely reflective (...)
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  19.  97
    Correction to John D. Norton “How to Build an Infinite Lottery Machine”.John D. Norton & Alexander R. Pruss - 2018 - European Journal for Philosophy of Science 8 (1):143-144.
    An infinite lottery machine is used as a foil for testing the reach of inductive inference, since inferences concerning it require novel extensions of probability. Its use is defensible if there is some sense in which the lottery is physically possible, even if exotic physics is needed. I argue that exotic physics is needed and describe several proposals that fail and at least one that succeeds well enough.
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  20.  25
    Aristotle on Dialectic: D. W. Hamlyn.D. W. Hamlyn - 1990 - Philosophy 65 (254):465-476.
    There have in recent years been at least two important attempts to get to grips with Aristotle's conception of dialectic. I have in mind those by Martha C. Nussbaum in ‘Saving Aristotle's appearances’, which is chapter 8 of her The Fragility of Goodness , and by Terence H. Irwin in his important, though in my opinion somewhat misguided, book Aristotle's First Principles . There is a sense in which both of these writers are reacting to the work of G. E. (...)
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  21. The End of Philosophy of Religion.Nick Trakakis - unknown
  22.  83
    $\mathfrak{D}$ -Differentiation in Hilbert Space and the Structure of Quantum Mechanics Part II: Accelerated Observers and Fictitious Forces. [REVIEW]D. J. Hurley & M. A. Vandyck - 2011 - Foundations of Physics 41 (4):667-685.
    We investigate a possible form of Schrödinger’s equation as it appears to moving observers. It is shown that, in this framework, accelerated motion requires fictitious potentials to be added to the original equation. The gauge invariance of the formulation is established. The example of accelerated Euclidean transformations is treated explicitly, which contain Galilean transformations as special cases. The relationship between an acceleration and a gravitational field is found to be compatible with the picture of the ‘Einstein elevator’. The physical effects (...)
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  23.  21
    What is Utility?: D. W. Haslett.D. W. Haslett - 1990 - Economics and Philosophy 6 (1):65-94.
    Social scientists could learn some useful things from philosophy. Here I shall discuss what I take to be one such thing: a better understanding of the concept of utility. There are several reasons why a better understanding may be useful. First, this concept is commonly found in the writings of social scientists, especially economists. Second, utility is the main ingredient in utilitarianism, a perspective on morality that, traditionally, has been very influential among social scientists. Third, and most important, with a (...)
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  24.  31
    Infima in the D.R.E. Degrees.D. Kaddah - 1993 - Annals of Pure and Applied Logic 62 (3):207-263.
    This paper analyzes several properties of infima in Dn, the n-r.e. degrees. We first show that, for every n> 1, there are n-r.e. degrees a, b, and c, and an -r.e. degree x such that a < x < b, c and, in Dn, b c = a. We also prove a related result, namely that there are two d.r.e. degrees that form a minimal pair in Dn, for each n < ω, but that do not form a minimal pair (...)
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  25. 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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  26. The God Beyond Belief: In Defence of William Rowe's Evidential Arguments From Evil.Nick Trakakis - unknown
     
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  27. VIII. The Significance of Recalcitrant Emotion : Justin D'Arms and Daniel Jacobson.Justin D'arms - 2003 - Royal Institute of Philosophy Supplement 52:127-145.
    Sentimentalist theories in ethics treat evaluative judgments as somehow dependent on human emotional capacities. While the precise nature of this dependence varies, the general idea is that evaluative concepts are to be understood by way of more basic emotional reactions. Part of the task of distinguishing between the concepts that sentimentalism proposes to explicate, then, is to identify a suitably wide range of associated emotions. In this paper, we attempt to deal with an important obstacle to such views, which arises (...)
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  28.  59
    Transcendental Tense: D.H. Mellor.D. H. Mellor - 1998 - Aristotelian Society Supplementary Volume 72 (1):29–44.
    [D. H. Mellor] Kant's claim that our knowledge of time is transcendental in his sense, while false of time itself, is true of tenses, i.e. of the locations of events and other temporal entities in McTaggart's A series. This fact can easily, and I think only, be explained by taking time itself to be real but tenseless. /// [J. R. Lucas] Mellor's argument from Kant fails. The difficulties in his first Antinomy are due to topological confusions, not the tensed nature (...)
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  29.  74
    Nick Trakakis The God Beyond Belief: In Defence of William Rowe's Evidential Argument From Evil. . Pp. Xvii+373. ISBN 10 1 4020 5144 1. [REVIEW]Bruce Langtry - 2008 - Religious Studies 44 (3):363-367.
    Trakakis's book consists of meticulous scholarship in the history of nearly thirty years’ work on God and evil, focused on the publications of William L. Rowe, and accompanied by acute, original criticism. I point out that Trakakis needs to do more work in order to sustain what he says in relation to natural evil.
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  30.  63
    Plato's Theory of Ideas. By D. Ross. Pp. 251. Oxford: Clarendon Press, 1951. 18s.D. Tarrant, D. Ross & Plato - 1953 - Journal of Hellenic Studies 73 (1):156-157.
  31.  14
    The Protestant Ethic and the Spirit of Capitalism. By C. D. Burns. [REVIEW]C. D. Burns - 1930 - Ethics 41:119.
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  32.  6
    Nick Trakakis, The End of Philosophy of Religion Reviewed By.Roger Pouivet - 2010 - Philosophy in Review 30 (2):151-154.
  33. The Problem of Evil: Eight Views in Dialogue.Nick Trakakis (ed.) - 2018
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  34.  52
    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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  35.  14
    Antitheodicy.N. N. Trakakis - 2013 - In Justin McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley-Blackwell. pp. 363--376.
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  36. 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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  37.  55
    Virtue and Character: A. D. M. Walker.A. D. M. Walker - 1989 - Philosophy 64 (249):349-362.
    Moral theories which, like those of Plato, Aristotle and Aquinas, give a central place to the virtues, tend to assume that as traits of character the virtues are mutually compatible so that it is possible for one and the same person to possess them all. This assumption—let us call it the compatibility thesis—does not deny the existence of painful moral dilemmas: it allows that the virtues may conflict in particular situations when considerations associated with different virtues favour incompatible courses of (...)
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  38. 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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  39.  26
    God and Probability1: D. H. MELLOR.D. H. Mellor - 1969 - Religious Studies 5 (2):223-234.
    My object in this paper is to consider what relevance, if any, current analyses of probability have to problems of religious belief. There is no doubt that words such as ‘probable’ are used in this context; what is doubtful is that this use can be analysed as other major uses of such words can. I shall conclude that this use cannot be so analysed and hence, given the preponderance of the other uses that can, that it is misleading.
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  40.  5
    Essays on Free Will and Moral Responsibility.Nick Trakakis & Daniel Cohen (eds.) - 2008 - 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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  41.  11
    The Structuralist View of Economic Theories: A Review Essay: The Case of General Equilibrium in Particular: D. Wade Hands.D. Wade Hands - 1985 - Economics and Philosophy 1 (2):303-335.
  42.  96
    Review of William L. Rowe on Philosophy of Religion: Selected Writings, Edited by Nick Trakakis: Aldershot: Ashgate, 2007, ISBN 978-0-7546-555-9, Hb, 462 Pp. [REVIEW]Jeff Jordan - 2009 - Sophia 48 (4):495-496.
    ‘William L. Rowe on Philosophy of Religion’ edited by Nick Trakakis, collects 30 papers of William Rowe's important work in the philosophy of religion. I review this collection, and offer an objection of one of Rowe's arguments.
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  43.  73
    Towards a Theory of Properties: Work in Progress on the Problem of Universals: D. M. Armstrong.D. M. Armstrong - 1975 - Philosophy 50 (192):145-155.
    Many philosophers have declared that everything which exists is a particular. There is a weak interpretation of this doctrine which I believe to be a true proposition, and a strong one which I believe to be false.
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  44.  19
    Berkeley on Action: A. D. Woozley.A. D. Woozley - 1985 - Philosophy 60 (233):293-307.
    At the risk of proving myself such a caviller, I want to ask a question which I have seldom heard raised, and which I have never seen discussed in anything that I have read about Berkeley. If I am right, it poses a problem for his immaterialism, not only different, but coming from a different direction, from those objections that are commonly levelled against him. If I am wrong, it will show how right Berkeley was to stress the difficulty of (...)
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  45. N. TRAKAKIS, The End of Philosophy of Religion, ISBN 1-8470-6534-1. [REVIEW]S. Gäb - 2011 - Theologie Und Philosophie 86 (2):272.
     
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  46. 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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  47.  18
    N. Trakakis, The End of Philosophy of Religion.Erik Meganck - 2012 - Tijdschrift Voor Filosofie 74 (2):409-410.
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  48.  22
    Esquisse d'Une Philosophie des Valeurs.D. Bidney - 1941 - Philosophical Review 50 (3):335-336.
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  49.  36
    Deus Loci: The Place of God and the God of Place in Philosophy and Theology. [REVIEW]N. N. Trakakis - 2013 - Sophia 52 (2):315-333.
  50.  57
    Dislocating the Soul: D. Z. PHILLIPS.D. Z. Phillips - 1995 - Religious Studies 31 (4):447-462.
    Many analyses of belief in the soul ignore the soul in the words. Dislocations of concepts occur when words are divorced from their normal implications. The ‘soul’ is sometimes the dislocated utterer of such words. Pictures, including pictures of the soul leaving the body, may mislead us by suggesting applications which they, in fact, do not have. But pictures of the soul may enter people's lives as desires for a temporal eternity. Contrasting conceptions of immortality and eternal life depend on (...)
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