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86The author presents reasons for thinking that the evil we observe in the world is not even prima facie evidence against the existence of God.
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234While 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!
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549In 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.
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163This is a companion to an earlier essay, "An Argument for Dualism from the Lived Experience of Time," in which I argue that our lived experience of being in space is best accounted for on a substance dualist ontology of the experiencing subject and a 3-dimensionalist account of time. Such an account excludes the metaphysical possibility of 4-dimensionalism as a literal, descriptive account of noumenal time inasmuch as it is incompatible with facts we know with greater certainty than any scientif…Read more
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438In this paper, I discuss the Categorical Imperative as a basis for an Ethics of Belief and its application to Kant's own project in his theoretical philosophy.
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469In this essay, I argue that neurophysiological materialism - the thesis that all of our mental contents are caused by non-mental, purely physical brain states - is epistemically self-refuting, and ought to be rejected even if it cannot be otherwise disproved.
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351In 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.
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254Inspired by Paul Moser's recent work, this paper presents a new parable on the topic of belief and unbelief in the tradition of Wisdom, Flew and Mitchell. This paper was read at the annual POH Symposium at Lake Wenatchee, WA in May, 2010. An edited version of this paper has appeared in the second issue of the Seattle Critical Review (online)
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280Recently, 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.
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257I 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.
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531In this paper, I present a Kantian theodicy, i.e. one based on some of the leading ideas in Kant's ethics, to the classical problem of evil and recommend it as an adequate solution to the problem of evil so understood.
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283I 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.
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587In Meditation I, Descartes dismisses the possibility that he might be insane as a ground for doubting that the senses are a source of knowledge of the external world. In this paper, I argue that Descartes was justified in so doing, and draw some general epistemological conclusions from this result.
Bellevue, Washington, United States of America
Areas of Specialization
| Epistemology |
| Philosophy of Religion |
| 17th/18th Century Philosophy |
Areas of Interest
| Epistemology |
| Philosophy of Religion |
| 17th/18th Century Philosophy |