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Frank B. Farrell. Subjectivity, Realism and PostmodernismJournal of Applied Philosophy 12 209-209. 1995.
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10How Benevolent Is God? An Argument from Suffering to AtheismIn Russell Blackford & Udo Schüklenk (eds.), 50 Voices of Disbelief, Wiley‐blackwell. 2009-09-10.This chapter contains sections titled: A Final Reflection Notes.
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13Review of Anthony O'Hear: What philosophy Is (review)British Journal for the Philosophy of Science 38 (2): 277-279. 1987.
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35(No abstract is available for this citation)
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167Some Problems with Virtue TheoryPhilosophy 82 (2): 275-299. 2007.Abstract: I examine virtue theory, especially as expressed by Rosalind Hursthouse. In its canonical form, the theory claims that living a life of virtue constitutes flourishing, although it also has a possible fall-back claim that a life of virtue is a means to the end of flourishing. I argue that in both interpretations, virtue theory is mistaken. It cannot give any convincing account of how the concepts of wanting, flourishing, and the virtues are connected, nor can it deal adequately with th…Read more
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179Strawson on Laws and RegularitiesAnalysis 51 (4). 1991.In his recent book The Secret Connection (Clarendon 1989), Galen Strawsonadvances what he calls 'a simple and devastating objection' to the regularitytheory of causation. I will argue that his objection, far from beingdevastating, has no force at all; and further, that if it did have force, itwould tell equally against Strawson's own preferred alternative to theregularity theory.
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87Quasi-Berkeleyan Idealism as Perspicuous TheismFaith and Philosophy 14 (3): 353-377. 1997.In this paper, I argue that the kind of idealism defended by Berkeley is a natural and almost unavoidable expression of his theism. Two main arguments are deployed, both starting from a theistic premise and having an idealist conclusion. The first likens the dependence of the physical world on the will of God to the dependence of mental states on a mind. The second likens divine omniscience to the kind of knowledge which it has often been supposed we have of the contents of our own minds. After …Read more
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28Matthew C. Bagger religious experience, justification, and history. (Cambridge: Cambridge university press, 1999). Pp. IX + 238. £37.50 (hbk). ISBN 0 521 62255 (review)Religious Studies 37 (1): 109-122. 2001.
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11Hume's “Inexplicable Mystery”: His Views on Religion (review)Philosophical Books 32 (4): 216-218. 1991.
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20VIII*—Pain and PerceptionProceedings of the Aristotelian Society 89 (1): 113-124. 1989.Nicholas Everitt; VIII*—Pain and Perception, Proceedings of the Aristotelian Society, Volume 89, Issue 1, 1 June 1989, Pages 113–124, https://doi.org/10.1093/ar.
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22Roger Trigg rationality and religion. (Oxford: Basil Blackwell, 1998). Pp. VI+226. £45.00 hbk, £14.99 pbkReligious Studies 35 (1): 99-111. 1999.
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52Why Only Perfection Is Good EnoughPhilosophical Papers 29 (3): 155-158. 2000.Abstract I argue that the traditional problem of evil mislocates the problem which confronts the theist. The real problem arises not from the evil in the world, but from the non-perfection of the world. Given that a perfect God could create only a perfect world, and given that the world is not in fact perfect, I construct an argument for atheism. I show that the argument is not open to the objections which theists standardly bring against the traditional objection from evil
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577The Argument from ImperfectionPhilo 9 (2): 113-130. 2006.The paper argues that given the defining features of the God of “perfect being” theology, God would not create any contingently existing things. To do so would introduce a kind of gratuitous metaphysical imperfection in an otherwise metaphysically perfect universe. Given that in fact there are contingent things, it follows that the God of perfect being theism does not exist.
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University of East AngliaSchool of Politics, Philosophy, Language and Communication StudiesOther faculty (Postdoc, Visiting, etc)
Areas of Interest
Epistemology |
Philosophy of Mind |
Philosophy of Religion |