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Tim Mawson [27]Timothy J. Mawson [1]Timothy Mawson [1]Tim J. Mawson [1]
  1.  41
    Belief in God: An Introduction to the Philosophy of Religion.Tim Mawson - 2005 - Clarendon Press.
    T. J. Mawson's highly readable and engaging new introduction to the philosophy of religion offers full coverage of the key issues, from ideas about God's nature and character to arguments for and against His existence. Mawson's conversational style, lively wit, and enlightening examples make Belief in God as pleasurable as it is instructive and thought-provoking. It makes an ideal text for beginning undergraduate courses and for anyone thinking about these most important of questions.
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  2. Miracles and Laws of Nature.Tim Mawson - 2001 - Religious Studies 37 (1):33-58.
    In this paper, I argue that miracles should not be defined as involving violations of natural laws. They should be defined as signs of particular volitions of the deity or of other supernatural agents. I suggest that one may, without any prior belief in the existence of such supernatural agents, reasonably come to believe that one has witnessed miracles.
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  3.  78
    Freedom, Human and Divine.Tim Mawson - 2005 - Religious Studies 41 (1):55-69.
    In this paper I seek to show how God's freedom is not reduced or His power diminished by His inability to be less than perfectly good even though ours would be. That ours would be explains why it might prima facie appear to us that there is a ‘conceptual tension’ between some of the claims of traditional theism and reveals some interesting (well, to me anyway) differences between human freedom and divine freedom.
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  4.  50
    Reply God’s Possible Roles in the Meanings of Life Reply to Metz.Tim J. Mawson - 2018 - European Journal for Philosophy of Religion 10 (3):193.
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  5. The Possibility of a Free-Will Defence for the Problem of Natural Evil.Tim Mawson - 2004 - Religious Studies 40 (1):23-42.
    In this paper, I consider various arguments to the effect that natural evils are necessary for there to be created agents with free will of the sort that the traditional free-will defence for the problem of moral evil suggests we enjoy – arguments based on the idea that evil-doing requires the doer to use natural means in their agency. I conclude that, despite prima facie plausibility, these arguments do not, in fact, work. I provide my own argument for there being (...)
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  6.  68
    Mill's Argument Against Religious Knowledge: T. J. MAWSON.Tim Mawson - 2009 - Religious Studies 45 (4):417-434.
    In On Liberty, Mill says that ‘the same causes which make … [a person] a Churchman in London, would have made him a Buddhist or a Confucian in Pekin’. Despite Mill's not having drawn it out, there is an argument implicit in his comments that is germane to both externalist and internalist understandings of the epistemic justification of religious beliefs, even though some of these understandings would not wish to use the term ‘epistemic justification’ to refer to whatever it is (...)
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  7. Explaining the Fine Tuning of the Universe to Us and the Fine Tuning of Us to the Universe.Tim Mawson - 2011 - Royal Institute of Philosophy Supplement 68:25-50.
    In this paper, I evaluate the adequacy of various multiverse hypotheses relative to classical theism in explaining the fine tuning of the universe to life and the fine tuning of our life to the universe. I conclude that, despite its rational attractiveness in explaining the fine tuning of the universe to us in a more conclusive and arguably simpler manner than the God hypothesis, due to its failure to explain the continuing fine tuning of us to the universe, we should (...)
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  8. Morality and Religion.Tim Mawson - 2009 - Philosophy Compass 4 (6):1033-1043.
    In this article, I look at recent developments in the field of the Philosophy of the relationship between morality, understood in a realist manner, and the primary object of religious belief in the monotheistic religions, God. Some contemporary solutions to the Euthyphro dilemma and versions of moral arguments for the existence of God are discussed.
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  9. God's Creation of Morality.Tim Mawson - 2002 - Religious Studies 38 (1):1-25.
    In this paper, I argue that classical theists should think of God as having created morality. In form, my position largely resembles that defended by Richard Swinburne. However, it differs from his position in content in that it evacuates the category of necessary moral truth of all substance and, having effected this tactical withdrawal, Swinburne's battle lines need to be redrawn. In the first section, I introduce the Euthyphro dilemma. In the second, I argue that if necessary moral truths are (...)
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  10.  73
    ‘Byrne’s’ Religious Pluralism.Tim Mawson - 2005 - International Journal for Philosophy of Religion 58 (1):37-54.
    " All major religious traditions are equal in respect of making common reference to a single transcendent sacred reality. All major traditions are likewise equal in respect of offering some means or other to human salvation. All traditions are to be seen as containing revisable, limited, accounts of the nature of the sacred: none is certain enough in its particular dogmatic formulations to provide the norm for interpreting the others." P. Byrne, Prolegomena to Religious Pluralism, p. 12. In this paper, (...)
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  11.  79
    Omnipotence and Necessary Moral Perfection Are Compatible: A Reply to Morriston.Tim Mawson - 2002 - Religious Studies 38 (2):215-223.
    In this paper, which is a reply to Wes Morriston's 'Omnipotence and necessary moral perfection: are they compatible?', I argue that, contrary to what Morriston suggests, a classical theist need not admit that omnipotence and necessary moral perfection are incompatible. Indeed, I shall argue that a classical theist can show that an omnipotent being is of necessity morally perfect.
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  12.  66
    The Rational Inescapability of Value Objectivism.Tim Mawson - 2008 - Proceedings of the Xxii World Congress of Philosophy 49 (17-18):43-48.
    I argue for the rational inescapability of value objectivism, the thesis that at least some normative appraisal is not simply a matter of how, subjectively, we feel about the world; it is a matter of how, objectively, the world ought to be. I do this via a two-stage argument, the first stage of which is based around a thought experiment, the second stage of which is based on how those who reject the argument of the first stage must present their (...)
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  13.  35
    The Rational Inescapability of Value Objectivism.Tim Mawson - 2008 - Think 6 (17-18):15.
    Tim Mawson argues that moral values hold objectively.
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  14. The Euthyphro Dilemma.Tim Mawson - 2008 - Think 7 (20):25-33.
    Is something good because God wills it, or does God will it because it is good? This lies at the heart of our debate on . Here Tim Mawson explains how he thinks the theist can solve it.
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  15.  60
    How Can I Know I’Ve Perceived God?Tim Mawson - 2005 - International Journal for Philosophy of Religion 57 (2):105-121.
    In this paper I argue that a necessary condition of one’s perceiving God is that an experience of the right phenomenological sort be caused in one ‘directly enough’ by God and - bypassing the issue of what is necessary for an experience to be of the right phenomenological sort - discuss some difficulties in finding reasons for thinking that God has or has not ‘directly enough’ caused any such experience.
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  16.  29
    God's Body.Tim Mawson - 2006 - Heythrop Journal 47 (2):171–181.
    On Classical Theism, God is ontologically distinct from the physical universe which He has created; He needn't have created any universe at all; and He could exist even if the universe didn't. By contrast, the universe couldn't have existed if God didn't and it needs God to sustain it in existence from moment to moment. Classical Theism is thus committed to the universe not being identical to God. I shall argue that Classical Theism is committed to seeing the universe as (...)
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  17.  38
    Religions, Truth, and the Pursuit of Truth: A Reply to Zamulinski.Tim Mawson - 2004 - Religious Studies 40 (3):361-364.
    This paper provides a comment on Brian Zamulinksi's article in Religious Studies, 39 , 43–60. Contrary to Zamulinski's claim that religions are not truth-oriented but function as fictions, it is contended that they could not serve the purpose he assigns them unless their adherents regarded them as true. Religions must therefore be truth-oriented. The substantive question is whether any of them are true, and Zamulinski's paper provides no new method for addressing this question.
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  18.  37
    A Fine-Tuned Universe: Conversations From the Pale Blue Dot: Episode 043.Tim Mawson & Luke Muehlhauser - unknown
    Interview of Tim Mawson by Luke Muehlhauser.
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  19.  65
    Mill's Proof.Tim Mawson - 2002 - Philosophy 77 (3):375-405.
    This paper constitutes a suggested route through the well-trodden minefield that is Mill's proof of Utilitarianism. A deductive course—tramping gamely straight across from an egoistic psychological hedonism to a disinterested ethical hedonism—would seemingly be the most hazardous route across the terrain. Thus, it has become standard policy amongst guides to advise readers of Utilitarianism that this is a route which Mill neither needs nor attempts to take. I shall argue that in travelling down this route one can avoid the dangers (...)
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  20.  50
    The Problem of Evil and Moral Indifference.Tim Mawson - 1999 - Religious Studies 35 (3):323-345.
    In this paper, I argue that if the libertarian free will defence were seen to fail because determinism were seen to be true, then another solution to the problem of evil would present itself. I start by arguing that one cannot, by consideration of agents' choices between morally indifferent options, reach any conclusion as to these agents' moral qualities. If certain forms of consequentialism were false, determinism true, and if there were a God who chose to create this universe, then (...)
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  21.  47
    Eternal Truths and Cartesian Circularity.Tim Mawson - 2001 - British Journal for the History of Philosophy 9 (2):197 – 220.
    Bennett has said that 'Voluntarism casts no useful light on those aspects of the Meditations that have received the most attention: the truth rule, divine veracity, the relation between those, the Cartesian Circle'. In this paper, I shall draw together various strands from recent Descartes scholarship to argue that this is entirely false. When Descartes's voluntarism is understood as central to his epistemological project, not only does it allow us to make more sense of what he says on all these (...)
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  22.  43
    How a Single Personal Revelation Might Not Be a Source of Knowledge.Tim Mawson - 2003 - Religious Studies 39 (3):347-357.
    Many of those who come to a belief in the God of classical theism do so solely as a result of having had an experience which they believe it is reasonable for them to interpret as a revelation of His existence directly and graciously given to them by God Himself. I shall argue that – at least in the first instance – such people should probably not think of themselves as knowing that there is a God if they are also (...)
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  23.  13
    Review of 'Letters to Doubting Thomas: A Case for the Existence of God'. [REVIEW]Tim Mawson & C. Stephen Layman - unknown
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  24.  12
    Morpheus and Berkeley on Reality.Tim Mawson - 2005 - In Christopher Grau (ed.), Philosophers Explore the Matrix. Oxford University Press. pp. 24.
  25.  15
    Praying for Known Outcomes.Tim Mawson - 2007 - Religious Studies 43 (1):71-87.
    In this paper, I consider what difference knowledge of outcomes – both past and future – might make to the rationality of praying for them on a traditional theistic model. More specifically, I address four questions: (1)‘Could it be rational to pray for outcomes one knows will obtain?’; (2)‘Could it be rational to pray for outcomes one knows will not obtain?’; (3)‘Could it be rational to pray for outcomes one knows have obtained?’; (4)‘Could it be rational to pray for outcomes (...)
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  26. The Divine Attributes.Tim Mawson - 2018 - Cambridge University Press.
    The Divine Attributes explores the traditional theistic concept of God as the most perfect being possible, discussing the main divine attributes which flow from this understanding - personhood, transcendence, immanence, omnipresence, omniscience, omnipotence, perfect goodness, unity, simplicity and necessity. It argues that the atemporalist's conception of God is to be preferred over the temporalist's on the grounds of perfect being theology, but that, if it were to be the case that the temporal God existed, rather than the atemporal God, He'd (...)
     
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  27. Divine Motivation Theory, by Linda Trinkaus Zagzebski. [REVIEW]Tim Mawson - 2007 - Ars Disputandi 7.
     
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  28. Letters to Doubting Thomas: A Case for the Existence of God, by C. Stephen Layman. [REVIEW]Tim Mawson - 2007 - Ars Disputandi 7.
     
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