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Richard Davis [38]Richard Brian Davis [29]Richard H. Davis [7]Richard B. Davis [3]
Richard S. Davis [3]Richard A. Davis [2]Richard E. Davis [1]Richard W. Davis [1]

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Richard Brian Davis
Tyndale University College
  1.  67
    Evil and Agent-Causal Theism.Richard Brian Davis - 2019 - In W. Paul Franks (ed.), Explaining Evil: Four Views. New York, NY, USA: Bloomsbury Academic. pp. 11-28.
    In this chapter, I attempt to show that evil exists only if what I call Agent Causal Theism (ACT) is true. According to ACT, human beings are immaterial, conscious agents endued (by God) with a power of self-motion: the power to think, decide, and act for ends in light of reasons, but without being externally caused to do so (even by God himself). By contrast, I argue that there is no space for evil in the worldviews of naturalistic Darwinism or (...)
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  2. Plantinga's Defence and His Theodicy Are Incompatible.Richard Brian Davis & W. Paul Franks - 2018 - In KIaas Kraay (ed.), Does God Matter? Essays on the Axiological Consequences of Theism. New York: Routledge. pp. 203–223.
    In this paper, we attempt to show that if Plantinga’s free will defence succeeds, his O Felix Culpa theodicy fails. For if every creaturely essence suffers from transworld depravity, then given that Jesus has a creaturely essence (as we attempt to show), it follows that Incarnation and Atonement worlds cannot be actualized by God, in which case we have anything but a felix culpa.
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  3. Counterpossibles and the ‘Terrible’ Divine Command Deity.Richard Brian Davis & W. Paul Franks - 2015 - Religious Studies 51 (1):1-19.
    In a series of articles, Wes Morriston has launched what can only be considered a full-scale assault on the divine command theory (DCT) of morality. According to Morriston, proponents of this theory are committed to an alarming counterpossible: that if God did command an annual human sacrifice, it would be morally obligatory. Since only a ‘terrible’ deity would do such a ‘terrible’ thing, we should reject DCT. Indeed, if there were such a deity, the world would be a terrible place—certainly (...)
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  4. Beyond the Call of Duty.Richard Davis - manuscript
    In April, 2007, 15 Royal Navy sailors and marines were taken prisoner and held hostage for nearly two weeks by Iran’s Revolutionary Guard. Their crime? Allegedly crossing over into Iranian waters. Within 48 hours a British sailor was plastered all over Iranian TV publicly confessing that the Britons were entirely at fault in the matter. Another sailor wrote a letter—no doubt under some duress— calling for the UK to withdraw all of its troops from Iraq. Then to cap things off, (...)
     
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  5.  9
    God and the Platonic Horde: A Defense of Limited Conceptualism.Richard Davis - 2011 - Philosophia Christi 13 (2):289-303.
  6.  6
    Neural and Behavioral Correlates of Sacred Values and Vulnerability to Violent Extremism.Clara Pretus, Nafees Hamid, Hammad Sheikh, Jeremy Ginges, Adolf Tobeña, Richard Davis, Oscar Vilarroya & Scott Atran - 2018 - Frontiers in Psychology 9.
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  7. Against a Postmodern Pentecostal Epistemology.Richard Brian Davis & W. Paul Franks - 2013 - Philosophia Christi 15 (2):383-399.
    In this paper we explore the idea that Pentecostalism is best supported by conjoining it to a postmodern, narrative epistemology in which everything is a text requiring interpretation. On this view, truth doesn’t consist in a set of uninterpreted facts that make the claims of Christianity true; rather, as James K. A. Smith says, truth emerges when there is a “fit” or proportionality between the Christian story and one’s affective and emotional life. We argue that Pentecostals should reject this account (...)
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  8.  20
    Sacred Barriers to Conflict Resolution.Scott Atran, Robert Axelrod & Richard Davis - unknown
    Resolution of quarrels arising from conflicting sacred values, as in the Middle East, may require concessions that acknowledge the opposition's core concerns.
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  9. A Puzzle for Particulars?David S. Brown & Richard Brian Davis - 2008 - Axiomathes 18 (1):49-65.
    In this paper we examine a puzzle recently posed by Aaron Preston for the traditional realist assay of property (quality) instances. Consider Socrates (a red round spot) and red1—Socrates’ redness. For the traditional realist, both of these entities are concrete particulars. Further, both involve redness being `tied to’ the same bare individuator. But then it appears that red1 is duplicated in its ‘thicker’ particular (Socrates), so that it can’t be predicated of Socrates without redundancy. According to Preston, this suggests that (...)
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  10.  45
    Oppy and Modal Theistic Proofs.Richard Davis - 2009 - Philosophia Christi 11 (2):437-444.
    I argue that Graham Oppy’s attempt to redefend his charge that all modal theistic arguments “must be question-begging” is unsuccessful. Oppy’s attempt to show that theism and modal concretism are compatible is not only tangential for his purposes, it is marred by a misunderstanding of theism, and vulnerable to a counterexample that actually demonstrates incompatibility. Moreover, the notion of begging the question employed by Oppy against the theist is seen to be far too permissive.
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  11.  79
    'Partially Clad' Bare Particulars Exposed.Richard Brian Davis - 2003 - Australasian Journal of Philosophy 81 (4):534 – 548.
    In a recent series of articles, J. P. Moreland has attempted to revive the idea that bare particulars are indispensable for individuating concrete particulars. The success of the project turns on Moreland's proposal that while bare particulars are indeed 'partially clad'--that is, exemplify at least some properties--they are nevertheless 'bare' in that they lack internal constituents. I argue that 'partially clad' bare particulars (PCBPs) are impervious not only to traditional objections, but also those recently urged in this journal by D. (...)
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  12.  51
    On Jesus, Derrida, and Dawkins: Rejoinder to Joshua Harris.Richard Brian Davis & W. Paul Franks - 2014 - Philosophia Christi 16 (1):185-191.
    In this paper we respond to three objections raised by Joshua Harris to our article, “Against a Postmodern Pentecostal Epistemology,” in which we express misgivings about the conjunction of Pentecostalism with James K. A. Smith’s postmodern, story-based epistemolo- gy. According to Harris, our critique: 1) problematically assumes a correspondence theory of truth, 2) invalidly concludes that “Derrida’s Axiom” conflicts with “Peter’s Axiom,” and 3) fails to consider an alternative account of the universality of Christian truth claims. We argue that Harris’s (...)
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  13.  88
    God and Counterpossibles.Richard Brian Davis - 2006 - Religious Studies 42 (4):371.
    In this paper I critically examine Brian Leftow's attempt to construct a theistic semantics for counterpossibles, one that can be used to make sense of the fact that propositions, which exist necessarily, nevertheless depend on God as their cause. I argue that the impressive theoretical framework erected by Leftow cannot guarantee an asymmetrical dependence of propositions on God, and ultimately leads to a semantic collapse in which every counterpossible comes out false. I end by defending an alternative account of God (...)
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  14. The Brave New Bare Particularism.Richard Brian Davis - 2004 - Modern Schoolman 81 (4):267-273.
    Initially introduced to the philosophical world as elusive, we-know-notwhats—substrata underlying the properties had or exemplified by things, but themselves bereft of properties—bare particulars have been dismissed as undetectable, unnecessary, and even incoherent. Hardly a warm welcome. It appears, however, that times are changing. In a recent series of articles, for example, J. P. Moreland has argued that “bare particulars are crucial entities in any adequate overall theory of individuation”;’ that is, concrete particulars cannot be individuated without them. In the same (...)
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  15.  13
    God and Modal Concretism.Richard Davis - 2008 - Philosophia Christi 10 (1):57-74.
    According to David Lewis, we all believe there are countless ways in which things might have been different from the way they are in fact. Surely, for example, the world could have existed even if, say, Quine had been a politician, or if there had been one less page in Word and Object, or indeed if there had been no such person as Quine at all. All these things, we are inclined to think, might have been the case. And thus (...)
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  16. The Principlism Debate: A Critical Overview.Richard B. Davis - 1995 - Journal of Medicine and Philosophy 20 (1):85-105.
    Clouser and Gert’s 'A Critique of Principlism’ (1990) has ignited debate over the adequacy of substituting principlism for moral theory as a means for dealing with biomedical dilemmas. Clouser and Gert argue that this sort of substitution is not adequate to the task. I examine their argument in light of recent defences of principlism on this score, those of B. Andrew Lustig (1992), David Degrazia (1992), and Beauchamp and Childress (1994). I argue that both sides in the debate have assumed (...)
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  17.  77
    Haecceities, Individuation and the Trinity: A Reply to Keith Yandell.Richard Brian Davis - 2002 - Religious Studies 38 (2):201-213.
    In this paper I reply to Keith Yandell's recent charge that Anselmian theists cannot also be Trinitarians. Yandell's case turns on the contention that it is impossible to individuate Trinitarian members, if they exist necessarily. Since the ranks of Anselmian Trinitarians includes the likes of Alvin Plantinga, Robert Adams, and Thomas Flint, Yandell's claim is of considerable interest and import. I argue, by contrast, that Anselmians can appeal to what Plantinga calls an essence or haecceity – a property essentially unique (...)
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  18.  70
    Are Bare Particulars Constituents?Richard Brian Davis - 2013 - Acta Analytica 28 (4):395-410.
    In this article I examine an as yet unexplored aspect of J.P. Moreland’s defense of so-called bare particularism — the ontological theory according to which ordinary concrete particulars (e.g., Socrates) contain bare particulars as individuating constituents and property ‘hubs.’ I begin with the observation that if there is a constituency relation obtaining between Socrates and his bare particular, it must be an internal relation, in which case the natures of the relata will necessitate the relation. I then distinguish various ways (...)
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  19.  69
    How to Individuate Universals—Or Not.Richard Brian Davis - 2013 - Axiomathes 23 (3):551-566.
    In a recent article in this journal, J. P. Moreland extends his theory of individuation to include universals. In this note, I show how Moreland’s novel proposal leads to the unwanted conclusion that every concrete particular exists of necessity and has but a single essential property.
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  20.  33
    What Place, Then, for Rational Apologetics?Richard Brian Davis & W. Paul Franks - 2014 - In Paul Gould & Richard Brian Davis (eds.), Loving God with Your Mind: Essays in Honor of J. P. Moreland. Chicago: Moody Publishers. pp. 127–140.
    In this chapter, we attempt to show that J.P. Moreland's understanding of apologetics is beautifully positioned to counter resistance to a rationally defensible Christianity—resistance arising from the mistaken idea that any rational defense will fail to support or even undermine relationship. We look first at Paul Moser's complaint that since rational apologetics doesn’t prove the God of Christianity, it falls short of delivering what matters most—a personal agent worthy of worship and relationship. We then consider John Wilkinson's charge that the (...)
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  21.  22
    Lives of Indian Images.E. G. & Richard H. Davis - 2001 - Journal of the American Oriental Society 121 (1):166.
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  22.  73
    Is Socrates A Predicate?Richard Brian Davis - 2006 - Metaphysica 7 (2).
    In his Moderate Realism and Its Logic (Yale, 1996), Donald Mertz argues that the traditional ontology of nonpredicable substances and predicable universals is beset by “intractable problems,” “harbors an insidious error,” and constitutes a “stumbling block” for the ontologist. By contrast, a onecategory ontology consisting of relation instances (and combinations thereof) is sustainable, and indeed the only way of avoiding commitment to bare particulars. The success of the project turns on Mertz’s claim that every relation instance has a linking aspect, (...)
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  23.  6
    On Individuators: A Reply to Timothy Pickavance.Richard Brian Davis - 2004 - Philosophia Christi 6 (1):111-120.
  24.  30
    Responsibilities to Future Generations: Environmental Ethics. [REVIEW]Richard S. Davis - 1982 - Environmental Ethics 4 (1):75-83.
  25.  9
    Saints, Goddesses and Kings: Muslims and Christians in South Indian Society, 1700-1900.Richard H. Davis & Susan Bayly - 1994 - Journal of the American Oriental Society 114 (1):127.
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  26.  9
    A Premature Farewell to Leibnizian Essences.Richard Davis - 2004 - Philosophia Christi 6 (1):87-94.
  27. The Principlism Debate.Richard Davis - manuscript
     
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  28.  7
    The Risen Jesus and Future Hope.Richard Brian Davis - 2005 - Philosophia Christi 7 (1):231-234.
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  29.  14
    Where the Bootstrapping Really Lies.Paul M. Gould & Richard Brian Davis - 2017 - International Philosophical Quarterly 57 (4):415-428.
    Modified Theistic Activism is the view that abstract objects not essentially possessed by God fall under God’s creative activity in one way or another. Michelle Panchuk has argued that this position succumbs to the bootstrapping problem such that God is and is not logically prior to his properties—an incoherent and necessarily false state of affairs. In this essay we respond to Panchuk by arguing that our neo-Aristotelian account of substance and property possession successfully avoids the bootstrapping problem. Moreover, her own (...)
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  30.  21
    Terror Networks and Sacred Values Synopsis of Report From Madrid – Morocco – Hamburg – Palestine – Israel – Syria Delivered to Nsc Staff, White House, Wednesday, March 28, 2007, 4 Pm by Scott Atran, Robert Axelrod and Richard Davis. [REVIEW]Scott Atran, Robert Axelrod, Richard Davis & Marc Sageman - unknown
    A Scientific Approach The facts detailed in this briefing are the results of scientific exploration of terror networks and sacred values and their association to political violence. The research is sponsored by the Air Force Office of Scientific Research and the National Science Foundation.
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  31.  26
    Layman’s Lapse: On an Incomplete Moral Argument for Theism.Richard Brian Davis & W. Paul Franks - 2013 - Philo 16 (2):170-179.
    C. Stephen Layman contends that an argument supporting theism over naturalism can be constructed based on three defensible, non–question-begging premises about the moral order. Previous critics of Layman’s argument have challenged the truth of these premises. We stipulate them arguendo but go on to show that there is a deeper problem: a fourth premise introduced to complete the argument—the “completion premise,” as we call it—is true only if we assume that God exists or we concede that there is no afterlife. (...)
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  32.  4
    Women, Branch Stories, and Religious Rhetoric in a Tamil Buddhist Text.Richard H. Davis & Paula Richman - 1991 - Journal of the American Oriental Society 111 (4):843.
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  33.  32
    Zagzebski and Interesting Counterpossibles.Richard Brian Davis - 1997 - Proceedings of the American Catholic Philosophical Association 71:125-136.
  34.  28
    Bonaventure and the Arguments for the Impossibility of an Infinite Temporal Regression.Richard Davis - 1996 - American Catholic Philosophical Quarterly 70 (3):361-380.
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  35.  11
    The Aphorisms of Śiva: The Śivasūtra with Bhāskara's Commentary, the VārttikaThe Aphorisms of Siva: The Sivasutra with Bhaskara's Commentary, the Varttika.Richard H. Davis, Bhāskara, Mark S. G. Dyczkowski & Bhaskara - 1994 - Journal of the American Oriental Society 114 (2):312.
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  36. The Ins and Outs of Virtue and Vice.Richard Davis - manuscript
    According to the nineteenth century English philosopher John Stuart Mill, all human beings desire to live lives pregnant with happiness; we all long to be the recipients of liberal amounts of varied, high quality pleasures with pain making as brief an appearance in our conscious experience as possible. Happiness is the one and only thing we desire for its own sake; everything else is desirable simply as a means to securing happiness. Perhaps this is so. Mill, however, went on to (...)
     
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  37.  14
    Whitehead’s Moral Philosophy.Richard S. Davis - 1973 - Process Studies 3 (2):75-90.
  38.  9
    Tiruvannamalai: Un lieu saint Sivaite du Sud de l'Inde, vol. 3: Rites et fetes.Francoise L'Hernault, Marie-Louise Reiniche & Richard Davis - 2004 - Journal of the American Oriental Society 124 (2):382.
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  39. A Match Not Made in Heaven.Richard Davis - manuscript
    Can a Darwinian be a Christian? "Absolutely," says Michael Ruse. Ruse is perhaps best known for his participation in the infamous Arkansas "Scopes II" trial in 1981, where he provided expert testimony on behalf of the ACLU in their attempt to strike down a law requiring balanced treatment of creation and evolution in public schools. (The ACLU won their case.) For many years professor of philosophy at Guelph University, Ruse now holds the Lucyle T. Werkmeist chair in philosophy at Florida (...)
     
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  40.  8
    Kīḻaiyūr-Mēlappaḻuvūr: Épanouissement d'Une Dynastie Princière En Inde À l'Époque CōḻaKilaiyur-Melappaluvur: Epanouissement d'Une Dynastie Princiere En Inde a l'Epoque Cola.Richard Davis & Blandine Legrand - 1989 - Journal of the American Oriental Society 109 (2):323.
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  41.  13
    Chaste and Filial Women in Chinese Historical Writings of the Eleventh Century.Richard L. Davis - 2001 - Journal of the American Oriental Society 121 (2):204-218.
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  42.  6
    Zagzebski and Interesting Counterpossibles.Richard Brian Davis - 1997 - Proceedings of the American Catholic Philosophical Association 71:125-136.
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  43.  21
    A Muslim Princess in the Temples of Viṣṇu.Richard H. Davis - 2004 - International Journal of Hindu Studies 8 (1-3):137-156.
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  44.  9
    Time, Infinity, and the Creation of the Universe: A Study in Al-Kindi's First Philosophy.Richard B. Davis - 1996 - Auslegung 21 (1):1-18.
    In al-Kindi's treatise On First Philosophy, he advances three arguments in favour of the temporal origination of the universe. In this paper, I shall be concerned only with the first of these, namely, the argument based on the necessary concomitance of body, motion, and time. I shall argue that it does not appear to successfully establish that theuniverse began toexistin tempore. Inthecourse of discussion, however, it will become clear that I am not persuaded that recent set theoretic criticisms of this (...)
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  45.  7
    From Aphorisms to APACHE: Medicine's Brave New World.Richard B. Davis - 1993 - Perspectives in Biology and Medicine 37 (2):237-243.
  46. A Free and Impartial Censure of the Platonick Philosophie. With an Account of the Origenian Hypothesis, Concerning the Preexistence of Souls. In Two Letters, Written to Mr. Nath: Bisbie. [REVIEW]Samuel Parker, Henry Hall & Richard Davis - 1667 - Printed by Hen: Hall, Printer to the University, for Ric: Davis.
  47. A Free and Impartial Censure of the Platonick Philosophie Being a Letter Written to His Much Honoured Friend Mr N.B.Samuel Parker, William Hall & Richard Davis - 1666 - Printed by W[Illiam]. Hall, for Richard Davis.
  48. Aditus Ad Logicam. In Usum Eorum Qui Primò Academiam Salutant.Samuel Smith, Richard Davis & Leonard Lichfield - 1684 - Typis Lichfieldianis Prostat Apud Ric. Davis Bibliopolam.
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  49. Bonaventure and the Kalam Argument.Richard Davis - manuscript
  50.  4
    The Mumukṣuppati of Piḷḷai Lokācārya with Manavālamāmuni's CommentaryThe Mumuksuppati of Pillai Lokacarya with Manavalamamuni's Commentary.Richard H. Davis, Patricia Y. Mumme, Manavālamāmuni & Manavalamamuni - 1990 - Journal of the American Oriental Society 110 (1):151.
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