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35The Epistemology of Spirit Beliefs, written by Hans Van EyghenInternational Journal for the Study of Skepticism 14 (1): 79-85. 2023.
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61Causation and Universals.The secret Connexion: Causation, Realism, and David Hume.Causation: A Realist ApproachPhilosophical Quarterly 41 (165): 494-498. 1991.
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114Review: Hans Radder: The World Observed/The World Conceived (review)Mind 117 (466): 505-507. 2008.
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11Sensible AnimismIn Tiddy Smith (ed.), Animism and Philosophy of Religion, Springer Verlag. pp. 179-197. 2022.Animistic religious thought is extremely widespread, and can be found even in religions practiced by “modern” societies. But it is commonly thought to bear the hallmarks of “primitive” thinking processes, which in the anthropological tradition have typically been taken to involve various cognitive errors. Here I am going to argue that this misunderstands and misrepresents the content of such thinking, which is by no means as unsophisticated as it is usually considered to be. I shall be using Rob…Read more
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12Theodicy in a Vale of TearsIn Justin P. McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to The Problem of Evil, Wiley. 2014.Theodicies can be distinguished as “hard-nosed” or “good-hearted.” Typical features of each are given. I reject the former; they set the bar too low for God. Considerable discussion is devoted to Eleonore Stump's recent Wandering in Darkness, which sets the standard for good-hearted theodicies. I then develop the notion of a “perfect creature”, a possible being indistinguishable from God except lacking aseity, and argue that God should have created only perfect creatures. Since He did not, He is…Read more
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43Causation and UniversalsRoutledge. 1990.The world contains objective causal relations and universals, both of which are intimately connected. If these claims are true, they must have far-reaching consequences, breathing new life into the theory of empirical knowledge and reinforcing epistemological realism. Without causes and universals, Professor Fales argues, realism is defeated, and idealism or scepticism wins. Fales begins with a detailed analysis of David Hume's argument that we have no direct experience of necessary connections …Read more
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16Are the Gods Apolitical?Philo. 1999.The attraction between religion and politics is perennial. Sometimes, in its long and checkered history, it has led to an adulterous affair. I want to ask what lies at the heart of this attraction, and whether that can shed any light on the current religious/political scene. But the romance metaphor is at bottom not a good one. I shall argue that, in their originary condition, religion and politics are "closer," both ontologically and in their motivation, than woman and man, closer than siblings…Read more
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120Divine freedom and the choice of a worldInternational Journal for Philosophy of Religion 35 (2). 1994.
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3Causal knowledge: What can psychology teach philosophersJournal of Mind and Behavior 13 (1): 1-28. 1992.Theories of how organisms learn about cause-effect relations have a history dating back at least to the associationist/mechanistic hypothesis of David Hume. Some contemporary theories of causal learning are descendants of Hume's mechanistic models of conditioning, but others impute principled, rule-based reasoning. Since even primitive animals are conditionable, it is clear that there are built-in mechanical algorithms that respond to cause/effect relations. The evidence suggests that humans ret…Read more
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46Scientific explanations of mystical experiences: Evan FalesReligious Studies 32 (3): 297-313. 1996.In Part I of this paper, I took up a challenge posed by Alston , Wainwright , Yandell , and other theists who hold the rather natural view that mystical experiences provide perceptual contact with God, roughly on a par with the access sense experience affords to the natural world. These theists recognize, at the same time, that the plausibility of this view would be significantly compromised by the possibility of scientifically explaining mystical experiences – especially if a scientific explana…Read more
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2Naturalism and physicalismIn Michael Martin (ed.), The Cambridge Companion to Atheism, Cambridge University Press. 2006.
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44Generic universalsAustralasian Journal of Philosophy 60 (1). 1982.This Article does not have an abstract
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72Donnellan on definite descriptionsPhilosophia 6 (2): 289-302. 1976.Donnellan's distinction between the referential and attributive uses of definite descriptions is shown not to cover exhaustive and exclusive alternatives but to fix the termini of a continuum of cases. in fact, donnellan's distinction rests on a mixed classification: the referential use, concerned with intended referents regardless of what speakers may say about them; the attributive use, concerned with definite descriptions used in using sentences, that something or other may satisfy. given thi…Read more
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36Review of Stewart Goetz, Freedom, Teleology, and Evil (review)Notre Dame Philosophical Reviews 2009 (8). 2009.
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78Proper BasicalityPhilosophy and Phenomenological Research 68 (2): 373-383. 2004.Foundationalist epistemologies, whether internalist or externalist, ground noetic structures in beliefs that are said to be foundational, or properly basic. It is essential to such epistemologies that they provide clear criteria for proper basicality. This proves, 1 argue, to be a thorny task, at least insofar as the goal is to provide a psychologically realistic reconstruction of our actual doxastic practices. I examine some of the difficulties, and suggest some implications, in particular for …Read more
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Mystical Experience of God: A Philosophical Inquiry, by Jerome Gellman (review)Ars Disputandi 2. 2002.
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133Do mystics see God?In Michael L. Peterson (ed.), Contemporary Debates in Philosophy of Religion, Blackwell. pp. 145--148. 2003.
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135Uniqueness and historical lawsPhilosophy of Science 47 (2): 260-276. 1980.This paper presents an argument for the claim that historical events are unique in a nontrivial sense which entails the inapplicability of the Hempelian D-N model to historical explanations. Some previous criticisms of Hempel are shown to be general criticisms of the D-N model which can be outflanked in cases where a reduction to fundamental laws is available. I then survey grounds for denying that explanations by reasons can be effectively reduced to causal explanations, and for rejecting metho…Read more
Iowa City, Iowa, United States of America
Areas of Interest
Epistemology |
Metaphysics |
Philosophy of Religion |