The Principle of Sufficient Reason: According to Alexander R. Pruss the Principle of Sufficient Reason is essential to solve two classical problems of philosophy: 1) the problem of infinite regress and 2) the non-emergence of entities ex nihilo. Furthermore, the use of the PSR would correspond to an Aristotelian-Thomistic explanation of the metaphysical structure of individuals. However, the argument developed by Pruss has some defects that ultimately lead to the conclusion that the PSR is superfluous.

The aims of my paper are to set out Aquinas’s arguments in favour of the thesis of God as Subsistent Being itself; set out the arguments against; and propose a fresh reading of that thesis that takes into account both Thomistic doctrine and the criticisms of it. In this way, I shall proceed as in a medieval quaestio, with arguments in favour, sed contra and respondeo.

The principle of sufficient reason can be taken as a guide to the progress of philosophical and scientific knowledge. Thus, we could establish a link between scientific disciplines and philosophy, which would result in a mutually enriching dialogue. However, it can be shown that the use of the principle of sufficient reason is not suitable for the philosophical and scientific research, so neither can be used to establish a dialogue. It is argued, therefore, that other principles must be deepened, e.g., (...) causality, to establish a link between science and philosophy. (shrink)

This paper provides a taxonomy of cosmological arguments and givesgeneral reasons for thinking that arguments that belong to a given category do not succeed.

A polemical account of Australian philosophy up to 2003, emphasising its unique aspects (such as commitment to realism) and the connections between philosophers' views and their lives. Topics include early idealism, the dominance of John Anderson in Sydney, the Orr case, Catholic scholasticism, Melbourne Wittgensteinianism, philosophy of science, the Sydney disturbances of the 1970s, Francofeminism, environmental philosophy, the philosophy of law and Mabo, ethics and Peter Singer. Realist theories especially praised are David Armstrong's on universals, David Stove's on logical probability (...) and the ethical realism of Rai Gaita and Catholic philosophers. In addition to strict philosophy, the book treats non-religious moral traditions to train virtue, such as Freemasonry, civics education and the Greek and Roman classics. (shrink)

Contemporary epistemology of religion may conveniently be treated as adebate over whether evidentialism applies to thebelief-component of religious faith, or whether we should insteadadopt a more permissive epistemology. Here evidentialism is theinitially plausible position that a belief is justified only if``it is proportioned to the evidence''. For example, supposea local weather forecaster has noticed that over the two hundred yearssince records began a wetter than average Winter is followed in 85% ofcases by a hotter than average Summer. Then, assuming for (...) simplicitythat the records are reliable, the forecaster is justified in believingwith less than full confidence that this Winter, which is wetter thanaverage, will be followed by a hotter than average Summer. Butevidentialism implies that it would not be justified to have fullbelief, that is belief with 100% confidence. Again, consider someonewho has a hunch that this Summer will be hotter than averagebut cannot justify that hunch further. Hunches are not consideredevidence, so the belief is not considered justified. If, however, thehuncher can cite a good track record of hunches about the weather thathave turned out correct then the belief would be consideredjustified. For although hunches are not considered evidence, memoriesabout past hunches are, as are the observations that corroborated thepast hunches. (shrink)

This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) and were influential in their communities, but produced relatively little. In Australia, materialism gained prominence through the work of John Anderson, who arrived in Australia in 1927, and continues to be influential. John Anderson had been a student of Henry Jones, who might therefore be said to have influenced both main strands of Australian philosophical thought. (shrink)

One popular conception of natural theology holds that certain purely rational arguments are insulated from empirical inquiry and independently establish conclusions that provide evidence, justification, or proof of God’s existence. Yet, some raise suspicions that philosophers and theologians’ personal religious beliefs inappropriately affect these kinds of arguments. I present an experimental test of whether philosophers and theologians’ argument analysis is influenced by religious commitments. The empirical findings suggest religious belief affects philosophical analysis and offer a challenge to theists and atheists, (...) alike: reevaluate the scope of natural theology’s conclusions or acknowledge and begin to address the influence of religious belief. (shrink)