-
377In this paper, a follow-up to my "Seeing Other Minds," I encourage philosophers to explore the notion of cardiognosis - "knowledge of hearts" - as a unique, irreducible form of knowledge, and suggest some applications for this notion.
-
243In this paper I explore the implications of the notion of hyperspace for scientific realism and the sort of theoretical activity represented by the attempt to arrive at a literal characterization of the noumenal realities that natural science, especially physics, investigates. I conclude that whether or not this enterprise is possible, its being so depends on factors outside of our control for which no internal means of correction is possible. Only a very attenuated form of scientific realism, t…Read more
-
618Hume was correct in his critique of causation as understood by the New Science, a critique deadly to both causal and scientific realism. Getting beyond Hume's critique of causation requires that we call into question the New Science's understanding of causation and replace it with a Neo-Aristotelian account of causal processes. In this paper, I try to point the way to such an account.
-
670An Address delivered to the Seattle G. K. Chesterton Society at the University of Washington Newman Center, May 2, 2013
-
581In this paper, I endorse and defend the Common Sense View of Time (CSVT), i.e. Presentism plus the A-theory of time, by arguing for the objective reality of temporal passage.
-
312Recently, I was reading Kant's Critique of Pure Reason: Background Source Materials, and read selections from Wolff, Baumgarten, Crusius, and Kant's own teacher, Martin Knutzen. It was dope - real philosophical comfort food - and inspired this piece, written in the style of one of their textbooks.
-
374Do skeptical arguments undermine reason, as Hume supposes? In this paper, I argue that they do not and that skepticism is thus no threat to dogmatism about the possibility of knowledge.
-
324This is the third in a series of papers on material modality, which explores the concept of a materially necessary being and argues that such a being exists.
-
720In his Beweisgrund (1762), Kant presents a sketch of "the only possible basis" for a proof of God's existence. In this essay, I attempt to present that proof as a valid and sound argument for the existence of God.
-
259While the nature of the past and the future have received a lot of attention from recent analytic philosophers, the present has been somewhat neglected. I think the notion of the present is somewhat misunderstood and hope to rectify some of those misunderstandings in this essay. It is high time that this was done. Let's do it now!
-
622In this paper, I explore the concept of happiness by relating it to those of desire, pleasure, and love, arriving at the classical view that objective happiness consists in the possession and enjoyment of the good.
-
1170Descartes argues that, apart from the existence of a veracious God, we can have no reason to believe that we possess reliable cognitive faculties, with the result that, if atheism is true, not even our seemingly most certain beliefs can count as knowledge for us. Since the atheist denies the existence of God, he or she will be precisely in this position. I argue that Descartes' argument is sound, and that atheism is therefore self-refuting.
-
303I agree with about 95% of what Paul Moser has written in his book The Elusive God. However, I have three main points of disagreement with Moser, two of which I ventilate in this paper. The third I discuss in my paper "What's Love Got to Do with It?" also on this website.
-
378In this essay, I investigate the implications for the discussion of theism in philosophy of religion for the beliefs of ordinary Christians and conclude that, in light of its historical development, those implications are minimal.
-
502In this paper I defend the thesis that, considered simply as certain sorts of bodily sensations, pleasure is not the good nor is pain intrinsically evil. In fact, the opposite is largely the case: pursuit of pleasure is generally productive of ontic evil, and pain, when heeded, directs us toward the ontic good.
-
362It's Murder!(?)Seattle Critical Review (3): 8-12. 2013.Although this piece was inspired by the kinds of legal puzzles discussed by Hart and Honore in Causation in the Law, the puzzle cases presented here are intended to test the reader's intuitions about what constitutes murder. Play along!
-
367In this paper, I defend traditional Platonic mathematical realism from its contemporary detractors, arguing that numbers, understood as abstract, non-physical objects of rational intuition, are indispensable for the act of counting.
-
459Aquinas' Third Way is often dismissed as a howler, because he infers from the fact that, since the universe is metaphysically contingent that there was some time in the past when it didn't exist. I offer an argument to justify this inference.
-
538In the course of writing a book on Free Will, I took the opportunity to read a good deal of contemporary literature on the Free Will problem. This paper is a survey and reflection on that reading, responding to the current trends and state of play concerning the existence of free will.
-
537Based on a recently published essay by Jeremy Gwiazda, I argue that the possibility that the present state of the universe is the product of an actually infinite series of causally-ordered prior events is impossible in principle, and thus that a major criticism of the Secunda Via of St. Thomas is baseless after all.
-
270This is the final paper in the Possibilities that Matter series and attempts to complete the project of constructing a material interpretation of modal logic.
-
579In this essay I explore some of the basic elements of consciousness from a substance dualist point of view, incorporating some elements of Kant's Transcendental Analytic into an overall account of the constitution of consciousness.
-
276I examine the notion of the authoritative command of divine love developed by Paul Moser in his book The Elusive God. Using a Calvinist objection to Moser's contention that God must love every one, including His enemies, I conclude that the notion of an authoritative command of divine love is paradoxical. I then offer a resolution of this paradox on terms that I judge to be in line with Moser's intentions.
-
639In this paper I argue that there is no problem of Divine Hiddenness for Christians and offer an alternate explanation for the widespread claim that God's existence is hidden based on the Christian doctrine of Original Sin.
-
309After discussing the manifest inconveniences of Galilean physicalism for both science and common sense, I propose an alternate, Aristotelian ontology of material things and show how it solves the epistemological problems engendered by the New Science. Read at the annual POH Symposium in Lake Wenatchee, WA, May 2011.
-
366I argue that, despite claims that might be made to the contrary, no scientific evidence could ever prove that introspection is unreliable, even in principle. This paper was read at the annual POH symposium in Lake Wenatchee in May, 2011.
-
531In this paper, I present some ruminations on Hume's argument from miracles and the distorted view of rationality that it reflects (along with religious skepticism generally) contrasting it with what I take to be a better account of rationality, one more sympathetic - at least less hostile - to religious claims.
Bellevue, Washington, United States of America
Areas of Specialization
Epistemology |
Philosophy of Religion |
17th/18th Century Philosophy |
Areas of Interest
History of Western Philosophy |