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Matthew C. Bagger Religious Experience, Justification, and History. (Cambridge: Cambridge University Press, 1999). Pp. ix + 238. £37.50 (Hbk). ISBN 0 521 62255 7 (review)Religious Studies 37 (1): 109-122. 2001.
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Bede Rundle Why There Is Something Rather Than Nothing. (Oxford: Clarendon Press, 2002). Pp. xii+204. £30.00 (Hbk). ISBN 0 19 927050 3 (review)Religious Studies 41 (1): 111-116. 2005.
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294Strawson 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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2Rationality and Theistic Belief: An Essay On Reformed EpistemologyPhilosophical Books 36 (1): 71-72. 2009.
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Frank B. Farrell. Subjectivity, Realism and PostmodernismJournal of Applied Philosophy 12 209-209. 1995.
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74How Benevolent Is God? An Argument from Suffering to AtheismIn Michael Tooley (ed.), 50 Voices of Disbelief: Why We Are Atheists, Wiley-blackwell. 2009.This chapter contains sections titled: A Final Reflection Notes.
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139The Believing Primate: Scientific, Philosophical, and Theological Reflections on the Origin of Religion, edited by Jeffrey Schloss and Michael Murray (review)Mind 119 (475): 849-852. 2010.(No abstract is available for this citation)
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280Some 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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2054The 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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83Pain and PerceptionProceedings of the Aristotelian Society 89. 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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118What’s Wrong with Murder? Some Thoughts on Human and Animal KillingInternational Journal of Applied Philosophy 7 (1): 47-54. 1992.
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171The Impossibility of MiraclesReligious Studies 23 (3). 1987.TAKING ONE STANDARD DEFINITION OF ’MIRACLES’ AS ’VIOLATIONS OF LAWS OF NATURE, BY A VOLITION OF GOD’, I ARGUE THAT NO REPORT ASSERTING THE OCCURRENCE OF A MIRACLE CAN BE TRUE. WHATEVER IS INCOMPATIBLE WITH A TRUTH MUST ITSELF BE FALSE, AND NO STATEMENT OF A GENUINE LAW OF NATURE CAN BE OTHER THAN TRUE. OBJECTIONS TO THE ARGUMENT, INCLUDING THOSE BY MACKIE AND SWINBURNE, ARE REBUTTED
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95Roger 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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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 |