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  1. From Moral Realism to Axiarchism.Brian Cutter - 2023 - Midwest Studies in Philosophy 47:73-101.
    Moral realism faces a well known genealogical debunking challenge. I argue that the moral realist’s best response may involve abandoning metaphysical naturalism in favor of some form of axiarchism—the view, very roughly, that the natural world is “ordered to the good.” Axiarchism comes in both theistic and non-theistic forms, but all forms agree that the natural world exists and has certain basic features because it is good for it to exist and have those features. I argue that theistic and non-theistic (...)
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  2. Natural Theology and Natural Religion.Andrew Chignell & Derk Pereboom - 2020 - Stanford Encylopedia of Philosophy.
    -/- The term “natural religion” is sometimes taken to refer to a pantheistic doctrine according to which nature itself is divine. “Natural theology”, by contrast, originally referred to (and still sometimes refers to)[1] the project of arguing for the existence of God on the basis of observed natural facts. -/- In contemporary philosophy, however, both “natural religion” and “natural theology” typically refer to the project of using all of the cognitive faculties that are “natural” to human beings—reason, sense-perception, introspection—to investigate (...)
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  3. Why Kant’s Hope Took a Historical Turn in Practical Philosophy.Jaeha Woo - 2023 - Con-Textos Kantianos 17:43-55.
    In the beginning of his critical period, Kant treated the perfect attainment of the highest good—the unconditioned totality of ends which would uphold the perfect proportionality between moral virtue and happiness—as both the ground of hope for deserved happiness and the final end of our moral life. But I argue that Kant moved in the direction of de-emphasizing the latter aspect of the highest good, not because it is inappropriate or impossible for us to promote this ideal, but because the (...)
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  4. On the Need for Distinctive Christian Moral Psychologies: How Kant Can Figure into Christian Ethics Today.Jaeha Woo - 2023 - Forum Philosophicum: International Journal for Philosophy 28 (1):149-179.
    I show how those with Kantian habits of mind—those committed to maintaining certain kinds of universality in ethics—can still get involved in the project of securing the distinctiveness of Christian ethics by highlighting parts of his moral philosophy that are amenable to this project. I first describe the interaction among James Gustafson, Stanley Hauerwas, and Samuel Wells surrounding the issue of the distinctiveness of Christian ethics, to explain why Kant is generally understood as the opponent of this project in this (...)
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  5. Teaching & Learning Guide for: Theistic Arguments from Horrendous Evils.Daryl Ooi - 2023 - Philosophy Compass 18 (5):e12917.
    This guide accompanies the following article(s): Ooi, D. (2022). Theistic Arguments from Horrendous Evils. Philosophy Compass, 17( 8), e12866. 10.1111/phc3.12866.
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  6. Do Humans Have a Reliable Conscience?Matthew Braddock - 2022 - Theological Puzzles.
    Do humans have a reliable conscience? Do we have generally reliable (though fallible) moral intuitions? Many believe so. However, this idea is hard to reconcile with two broad scientific findings. First, consider the extensive moral diversity documented in the scientific literature. The moral differences we find across cultures and history should make us wonder whether we humans really do have a reliable conscience. Second, consider the influential role of culture. The scientific literature tells us that cultural processes largely determine the (...)
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  7. Examining a Late Development in Kant’s Conception of Our Moral Life: On the Interactions among Perfectionism, Eschatology, and Contentment in Ethics.Jaeha Woo - 2024 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 8 (1).
    In the first half, I suggest that Kant’s conception of our moral life goes through a significant shift after 1793, with reverberations in his eschatology. The earlier account, based on the postulate of immortality, describes our moral life as an endless pursuit of the highest good, but all this changes in the later account, and I point out three possible reasons for this change of heart. In the second half, I explore how the considerations Kant brings up to argue for (...)
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  8. Theistic Arguments from Horrendous Evils.Daryl Ooi - 2022 - Philosophy Compass 17 (8):e12866.
    While the existence of horrendous evils has generally been taken to be evidence against the existence of God, some philosophers have suggested that it may be evidence for the existence of God. This paper introduces three main kinds of theistic arguments from horrendous evils: the argument from objectively horrifying evils, the pragmatic argument from evil, and an argument from reasonable responses. For each of these arguments, I will first reconstruct a standard version of the argument, before suggesting ways the argument (...)
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  9. Is Faith in God Reasonable? Debates in Philosophy, Science and Rhetoric. [REVIEW]Scott D. G. Ventureyra - 2017 - Science Et Esprit 69 (3):447-451.
  10. Overturning Stumbling Blocks: A Review of A Reasonable Response Answers to Tough Questions on: God, Christianity and the Bible. [REVIEW]Scott D. G. Ventureyra - 2014 - Convivium 3 (14):38-39.
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  11. Transcendental Idealism and Theistic Commitment in Fichte.Steven Hoeltzel - 2014 - In Matthew C. Altman (ed.), The Palgrave Handbook of German Idealism. pp. 364-85.
    This essay defends an account of Fichte’s philosophy according to which The Vocation of Man’s theological commitments, along with some related metaphysical claims, prove to be not only consistent with, but even strongly supported by, the transcendental idealism of the Jena Wissenschaftslehre. The key to this account is its focus on Fichte’s longstanding commitment to a strong notion of non-epistemic justification, which derives from his post-Kantian conception of the practical dimension of pure reason. On this view, one can have rationally (...)
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  12. Ahlaktan Tanrı'ya Ulaşılabilir mi? Enis Doko'nun “Allah'sız Ahlak Mümkün mü?” Kitabı Üzerine Bir İnceleme. [REVIEW]Hasan G. Bahçekapili - 2022 - Ahlak 2 (2):55-64.
    Enis Doko bu kitapta 1) ahlakın doğasından hareketle nesnel ahlaki olguların varlığına (ahlaki gerçekçilik), 2) ahlaki gerçekçilikten hareketle ahlaki olguların doğal olgular olamayacağına, 3) doğal olmayan ahlaki olguların varlığından hareketle de Tanrı'nın varlığına ulaşmaya çalışıyor. Göreceğimiz gibi bu üç adımın her biriyle ilgili ciddi sorunlar var.
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  13. Irreligion and the Impartial Spectator in Smith’s Moral System.Paul Russell - 2005 - In Recasting Hume and Early Modern Philosophy. New York, NY, USA: pp. 384-402.
    [First published in Italian as: “L’irreligione e lo spettatore imparziale nel sistema morale di Adam Smith”, in Rivista di Filosofia 3 (3):375-403 (2005). -/- Translated by E. Lecaldano.] -/- A number of commentators on Smith’s philosophy have observed that the relationship between his moral theory and his theological beliefs is “exceedingly difficult to unravel.” The available evidence, as generally presented, suggests that although Smith was not entirely orthodox by contemporary standards, he has no obvious or significant irreligious commitments or orientation. (...)
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  14. The Contingency of the Cultural Evolution of Morality, Debunking, and Theism vs. Naturalism.Matthew Braddock - 2021 - In Johan De Smedt & Helen De Cruz (eds.), Empirically Engaged Evolutionary Ethics. Synthese Library. Springer - Synthese Library. pp. 179-201.
    Is the cultural evolution of morality fairly contingent? Could cultural evolution have easily led humans to moral norms and judgments that are mostly false by our present lights? If so, does it matter philosophically? Yes, or so we argue. We empirically motivate the contingency of cultural evolution and show that it makes two major philosophical contributions. First, it shows that moral objectivists cannot explain the reliability of our moral judgments and thus strengthens moral debunking arguments. Second, it shows that the (...)
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  15. Atheism Considered.C. M. Lorkowski - 2021 - Palgrave MacMillan.
    Atheism Considered is a systematic presentation of challenges to the existence of a higher power. Rather than engage in polemic against a religious worldview, C.M. Lorkowski charitably refutes the classical arguments for the existence of god, pointing out flaws in their underlying reasoning and highlighting difficulties inherent to revealed sources. In place of a theistic worldview, he argues for adopting a naturalistic one, highlighting naturalism’s capacity to explain world phenomena and contribute to the sciences. Lorkowski demonstrates that replacing theism with (...)
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  16. Theistic Moral Realism, Evolutionary Debunking Arguments, and a Catholic Philosophy of Nature.Michael Rauschenbach - 2021 - 2019 Proceedings of the American Catholic Philosophical Association.
    Evolutionary debunking arguments, whether defended by Street (2006), Joyce (2006), or others against moral realism, or by Plantinga (1993, 2011) and others against atheism, seek to determine the implications of the still-dominant worldview of naturalism. Examining them is thus a critical component of any defense of a theistic philosophy of nature. Recently, several authors have explored the connection between evolutionary debunking arguments against moral realism (hence: EDAs) and Plantinga’s evolutionary argument against naturalistic atheism (hence: EAAN). Typically, responses in this vein (...)
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  17. Theistic Moral Realism, Evolutionary Debunking Arguments, and a Catholic Philosophy of Nature.Michael Rauschenbach - 2021 - 2019 Proceedings of the American Catholic Philosophical Association.
    Evolutionary debunking arguments, whether defended by Street (2006), Joyce (2006), or others against moral realism, or by Plantinga (1993, 2011) and others against atheism, seek to determine the implications of the still-dominant worldview of naturalism. Examining them is thus a critical component of any defense of a theistic philosophy of nature. Recently, several authors have explored the connection between evolutionary debunking arguments against moral realism (hence: EDAs) and Plantinga’s evolutionary argument against naturalistic atheism (hence: EAAN). Typically, responses in this vein (...)
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  18. Evil and the god of indifference.László Bernáth & Daniel Kodaj - 2020 - International Journal for Philosophy of Religion 88 (3):259-272.
    The evidential problem of evil involves a rarely discussed challenge, namely the challenge of defending theism against the hypothesis of a morally indifferent creator. Our argument uses a Bayesian framework and it starts by showing that if the only alternative to classical theism is naturalistic atheism, then fine-tuning can render theism virtually certain, even in the face of evil. But if the alternatives include the hypothesis of a morally indifferent creator, theism is defeated even if the fine-tuning premise is accepted. (...)
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  19. Evil and divine sovereignty.Jeff Jordan - 2020 - International Journal for Philosophy of Religion 88 (3):273-286.
    Since at least the tenth century, some theists have argued that God’s sovereignty as creator exempts God from moral evaluation, and so any argument employing moral principles or the idea of God as morally perfect is fallacious. In particular, any argument contending that the occurrence of pointless evil presents strong evidence against the existence of God is flawed, as God morally owes his creation nothing. This appeal to divine sovereignty, however, fails to rescue any theistic tradition proclaiming that God loves (...)
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  20. Moral Realism and the Existence of God: Improving Parfit’s Metaethics.Martin Jakobsen - 2020 - Leuven, Belgia: Peeters.
    Can there be an objective morality without God? Derek Parfit argues that it can and offers a theory of morality that is neither theistic nor naturalistic. This book provides a critical assessment of Parfit's metaethical theory. Jakobsen identifies some problems in Parfit’s theory – problems concerning moral normativity, the ontological status of morality, and evolutionary influence on our moral beliefs – and argues that theological resources can help solve them. By showing how Parfit’s theory may be improved by the help (...)
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  21. Bridging Scripture and Moral Theology: Essays in Dialogue with Yiu Sing Lúcás Chan, S. J. Edited by Michael B.Cover, S. J. JohnThiede, and Joshua EzraBurns. Pp. xiv, 253. Lanham, MA, Lexington Books, 2019, US$ 95.00. [REVIEW]Edmund Ryden - 2020 - Heythrop Journal 61 (4):709-710.
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  22. Reaching Across The ‘Deepest Divide’: Moral Acquaintanceship, Religion, And Bioethics.Abram Brummett - 2020 - Heythrop Journal 61 (4):677-688.
  23. Kant’s religious ethics: the ineluctable link between morality and theism.Raymond E. Perrier - 2020 - International Journal for Philosophy of Religion 89 (1):3-24.
    Kant’s religious ethics is grounded in a practical philosophy where ‘God’ is subordinated to moral principles. To accomplish this goal, Kant dismantled the onto-theological groundwork of religion and the conventional method of attaching morality to God, as if morality was a consequence of religious belief. In this essay, I will show how Kant replaces the metaphysics of being with the metaphysics of morality. More importantly, I will show how Kant’s thesis of moral theism argues that the practical philosophy does not (...)
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  24. Who’s right about rights?William Hasker - 2020 - International Journal for Philosophy of Religion 87 (3):209-212.
    My comment on Jim Sterba’s bookFootnote1 will consist in a critique of what I take to be the central argument of the book, an argument that a certain kind of evil that is prevalent in our world is logically inconsistent with the existence of a good God. For our purposes here, the argument can be summarized briefly; if my objection as given here succeeds, the entire argument will fail to establish its conclusion. It begins with a statement of an alleged (...)
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  25. Replies.James P. Sterba - 2020 - International Journal for Philosophy of Religion 87 (3):223-228.
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  26. Afterthoughts.William Hasker, Ronald L. Hall, Michael Tooley & James P. Sterba - 2020 - International Journal for Philosophy of Religion 87 (3):229-243.
  27. Analyzing Sterba’s argument.Michael Tooley - 2020 - International Journal for Philosophy of Religion 87 (3):217-222.
    Abstract: Michael Tooley’s Comments on James Sterba’s Book, Is a Good God Logically Possible? -/- My comments on Jim Sterba’s book, Is a Good God Logically Possible?, were divided into the following sections. In the first section, I listed some of the attractive features of Sterba’s discussion. These included, first of all, his use of the ideas of “morally constrained freedom” and “constrained intervention by God” to show the moral evils in our world cannot be justified by an appeal to (...)
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  28. Editorial Preface.R. L. Hall - 2020 - International Journal for Philosophy of Religion 87 (3):199-200.
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  29. Wojciech Sokołowski SJ (1586-1631) i jego filozofia [Wojciech Sokołowski SJ (1586-1631) et sa Philosophie].Damian Radecki - 1970 - Forum Philosophicum: International Journal for Philosophy 2 (1):288-290.
    Sokołowski fut un des plus eminents jesuites-philosophes en Pologne de la premiere moitie du XVIIe siecle. Cette dissertation constitue une breve monographie de Sokołowski en tant que philosophe. Elle contient sa biographie, basee sur des sources en majorite inedites, provenant avant tout des Archives Romaines de la Compagnie de Jesus, la liste des ses ecrits et la caracteristique de sa philosophie.
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  30. Kant on Nonhuman Animals and God.Ina Goy - 2020 - In John J. Callanan & Lucy Allais (eds.), Kant and Animals. New York, NY, United States of America: Oxford University Press. pp. 89-104.
    This chapter examines Kant's account of the nature of nonhuman and human animals in the "Critique of the Power of Judgement". It discusses how Kant thought that a complete account of the forms of explanation commit one to belief in God. It concludes, firstly, that Kant's account implies an unhealthy anthropocentrism and an Enlightenment prejudice in the form of the overestimation of reason, and secondly, that the Kantian model of God lacks one of the main characteristics of the Christian conception (...)
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  31. Wile E. Coyote and the Craggy Rocks Below.Tyler Dalton McNabb - 2018 - Philosophia Christi 20 (2):339-346.
    William Lane Craig has defended the following two contentions: (1) If theism is true, we have a sound foundation for morality, and, (2) If theism is false, we do not have a sound foundation for morality. Erik Wielenberg rejects (2). Specifically, Wielenberg argues that naturalists have resources to make sense of objective moral values, moral duties, and moral knowledge. In response to Wielenberg, I defend Craig’s second contention by arguing that Wielenberg’s theory fails to robustly capture our moral phenomenology as (...)
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  32. No Creaturely Intrinsic Value.Mark C. Murphy - 2018 - Philosophia Christi 20 (2):347-355.
    In Robust Ethics, Erik Wielenberg criticizes all theistic ethical theories that explain creaturely value in terms of God on the basis that all such formulations of theistic ethics are committed to the denial of the existence of creaturely intrinsic value. Granting Wielenberg’s claim that such theistic theories are committed to the denial of creaturely intrinsic value, this article considers whether theists should take such a denial to be an objectionable commitment of their views. I argue that theists should deny the (...)
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  33. Science and Religion in Nineteenth‐Century Europe: Non‐Anglo‐American Perspectives.Jaume Navarro & Kostas Tampakis - 2019 - Zygon 54 (4):1045-1049.
    This is an introduction to the thematic section on “The Historiography of Science and Religion in Europe,” which resulted from a symposium held at the eighth Conference of the European Society for the History of Science, University College London, UK, from September 14–17, 2018. The introduction provides a brief argument for the decentering of science and religion from the Anglo‐American discourse. It concludes by previewing the contributions of the section's essays.
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  34. The Prior Obligations Objection to Theological Stateism.Frederick Choo - 2019 - Faith and Philosophy 36 (3):372-384.
    Theological stateist theories, the most well-known of which is Divine Command Theory (DCT), ground our moral obligations directly in some state of God. The prior obligations objection poses a challenge to theological stateism. Is there a moral obligation to obey God’s commands? If no, it is hard to see how God’s commands can generate any moral obligations for us. If yes, then what grounds this prior obligation? To avoid circularity, the moral obligation must be grounded independent of God’s commands; and (...)
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  35. Theodicy in a Suffering World: Glory and Longing. By Christopher Southgate. Pp. ix, 281, Cambridge University Press, 2018. [REVIEW]Terrance Klein - 2019 - Heythrop Journal 60 (5):809-810.
  36. Two Sorts of Natural Theology.Martin Jakobsen - 2018 - Studia Theologica 72 (2):173-197.
    Usually, natural theology is understood as the project of providing arguments for the existence of God. This project is endorsed by Moreland and Craig. McGrath, on the other hand, says that this project fails. In the first part of this article, I show how McGrath’s dismissal of arguments for the existence of God follows from his view of natural theology. In the second part, I argue that McGrath’s natural theology contains an accurate critique of Moreland and Craig’s way of doing (...)
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  37. Toward a Humean True Religion: Genuine Theism, Moderate Hope, and Practical Morality by Andre C. Willis. [REVIEW]Paul Russell - 2017 - Journal of the History of Philosophy 55 (1):168-169.
    Andre Willis argues that although Hume is generally credited with being a “devastating critic” of religion, it is a mistake to view Hume solely in these terms or to present him as an “atheist.” This not only represents a failure to appreciate Hume’s “middle path” between “militant atheists and evangelical theists”, it denies us an opportunity to “enhance” our understanding and appreciation of the positive, constructive value of religion through a close study of Hume’s views. Willis’s study presents Hume as (...)
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  38. Value and Virtue in a Godless Universe.Erik J. Wielenberg - 2005 - New York: Cambridge University Press.
    Suppose there is no God. This might imply that human life is meaningless, that there are no moral obligations and hence people can do whatever they want, and that the notions of virtue and vice and good and evil have no place. Erik J. Wielenberg believes this view to be mistaken and in this book he explains why. He argues that even if God does not exist, human life can have meaning, we do have moral obligations, and virtue is possible. (...)
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  39. La demostración de la existencia de Dios a partir de la libertad.Enrique Moros - 1996 - Anuario Filosófico 29 (55):805-814.
    In this paper I analyse an argument for God's existence from the liberty proposed by Prof. Polo. I think that an examination of his transcendental antropology wild yield some important insights concerning of person and liberty. I argue this argument is sound and illuminating of our concept of God.
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  40. "Can there be an objective morality without God?" By.Raymond D. Bradley - unknown
    The question before us is "Can there be an objective morality without God?" By the term "God" we shall mean the God in whom Christians believe, the God of the Bible, not some abstract Higher Power or New Age deity. Dr. Chamberlain believes that the biblical God exists, and that if he didn't exist, there could be no objective moral truths. For myself, I once believed in such a God, but no longer do. My non-belief, however, doesn't mean that I (...)
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  41. In Defense of Non-Natural, Non-Theistic Moral Realism.Erik J. Wielenberg - 2009 - Faith and Philosophy 26 (1):23-41.
    Many believe that objective morality requires a theistic foundation. I maintain that there are sui generis objective ethical facts that do not reduce to natural or supernatural facts. On my view, objective morality does not require an external foundation of any kind. After explaining my view, I defend it against a variety of objections posed by William Wainwright, William Lane Craig, and J. P. Moreland.
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  42. The virtue of faith and other essays in philosophical theology.Robert Merrihew Adams - 1987 - New York: Oxford University Press.
    Robert Merrihew Adams has been a leader in renewing philosophical respect for the idea that moral obligation may be founded on the commands of God. This collection of Adams' essays, two of which are previously unpublished, draws from his extensive writings on philosophical theology that discuss metaphysical, epistemological, and ethical issues surrounding the concept of God--whether God exists or not, what God is or would be like, and how we ought to relate ourselves to such a being. Adams studies the (...)
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  43. Review of Susan Neiman, Evil in Modern Thought: An Alternative History of Philosophy[REVIEW]Fred Rush - 2003 - Notre Dame Philosophical Reviews 2003 (3).
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  44. A New Look at Moral Arguments for Theism.William Lad Sessions - 1985 - International Journal for Philosophy of Religion 18 (1/2):51 - 67.
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  45. Coherence, proper basicality and moral arguments for theism.William Lad Sessions - 1987 - International Journal for Philosophy of Religion 22 (3):119 - 137.
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Arguments from Moral Normativity
  1. Godless Conscience.Tom O'Shea - 2022 - European Journal for Philosophy of Religion 14 (3):95-114.
    . John Cottingham suggests that “only a traditional theistic framework may be adequate for doing justice to the role of conscience in our lives.” Two main reasons for endorsing this proposition are assessed: the religious origins of conscience, and the need to explain its normative authority. I argue that Graeco-Roman conceptions of conscience cast doubt on this first historical claim, and that secular moral realisms can account for the obligatoriness of conscience. Nevertheless, the recognition of the need for an objective (...)
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  2. Newman’s Argument from Conscience: Why He Needs Paley and Natural Theology After All.Logan Paul Gage - 2020 - American Catholic Philosophical Quarterly 94 (1):141-157.
    Recent authors, emphasizing Newman’s distaste for natural theology—especially William Paley’s design argument—have urged us to follow Newman’s lead and reject design arguments. But I argue that Newman’s own argument for God’s existence (his argument from conscience) fails without a supplementary design argument or similar reason to think our faculties are truth-oriented. In other words, Newman appears to need the kind of argument he explicitly rejects. Finding Newman’s rejection of natural theology to stem primarily from factors other than worries about cogency, (...)
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  3. Wiley Coyote and the Craggy Rocks Below: The Perils of a Godless Ethic.Tyler McNabb - 2018 - Philosophia Christi 20 (18):339-346.
    William Lane Craig has defended the following two contentions: (1) If theism is true, we have a sound foundation for morality, and, (2) If theism is false, we do not have a sound foundation for morality. Erik Wielenberg rejects (2). Specifically, Wielenberg argues that naturalists have resources to make sense of objective moral values, moral duties, and moral knowledge. In response to Wielenberg, I defend Craig’s second contention by arguing that Wielenberg’s theory fails to robustly capture our moral phenomenology as (...)
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  4. Plutarch's Epicurean Justification of Religious Belief.Jason W. Carter - 2018 - Journal of the History of Philosophy 56 (3):385-412.
    In his dialogue, 'Non posse suaviter vivi secundum Epicurum', Plutarch of Chaeronea criticizes Epicurus for not believing that the gods are provident over human affairs and for not believing that our souls survive death. However, Plutarch’s arguments are striking in that they do not offer any theoretical justification for believing either of these religious claims to be true; rather, they aim to establish that we are practically justified in adopting them if we follow Epicurus’s rule that the goal of belief (...)
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  5. Review of God and Cosmos: Moral Truth and Human Meaning. [REVIEW]Christian Miller - 2017 - Notre Dame Philosophical Reviews 1.
1 — 50 / 142