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Andrew Gleeson [21]Andrew Hampton Gleeson [4]
  1.  17
    A frightening love: recasting the problem of evil.Andrew Gleeson - 2012 - New York: Palgrave-Macmillan.
    The greater good -- The intellectual and the existential -- The problem of evil and the problem of the slightest toothache -- The God of love -- Is God an agent? -- The real God.
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  2.  84
    On Letting Go of Theodicy: Marilyn McCord Adams on God and Evil.Andrew Gleeson - 2015 - Sophia 54 (1):1-12.
    Marilyn McCord Adams agrees with D. Z. Phillips that instrumental theodicy is a moral failure, and that sceptical theists and others are guilty of ignoring what we know now about the moral reality of horrendous evils to speculate about unknown ways these evils might be made sense of. In place of theodicy, Adams advocates ‘the logic of compensation’ for the victims of evil, a postmortem healing of divine intimacy with God. This goes so deep, she believes, that eventually victims will (...)
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  3.  11
    Morality in a Realistic Spirit: Essays for Cora Diamond.Andrew Gleeson & Craig Taylor - 2019 - New York: Routledge.
    This unique collection of essays has two main purposes. The first is to honour the pioneering work of Cora Diamond, one of the most important living moral philosophers and certainly the most important working in the tradition inspired by Ludwig Wittgenstein. The second is to develop and deepen a picture of moral philosophy by carrying out new work in what Diamond has called the realistic spirit. The contributors in this book advance a first-order moral attitude that pays close attention to (...)
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  4. Moral particularism reconfigured.Andrew Gleeson - 2007 - Philosophical Investigations 30 (4):363–380.
    The definitive version is available at www.blackwell-synergy.com.
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  5. The Power of God.Andrew Gleeson - 2010 - Sophia 49 (4):603-616.
    Much contemporary analytic philosophy understands the power of God as belonging to the same logical space as the power of human beings: a power of efficient causation taken to the maximum limit. This anthropomorphic picture is often explicated in terms of God’s capacity to bring about any logically possible state of affairs, so-called omnipotence. D.Z. Phillips criticized this position in his last book, The Problem of Evil and the Problem of God. I defend Phillips’s argument against recent criticism by William (...)
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  6.  8
    Iris Murdoch’s Ontological Argument.Andrew Gleeson - 2019 - In Nora Hämäläinen & Gillian Dooley (eds.), Reading Iris Murdoch’s Metaphysics as a Guide to Morals. Springer Verlag. pp. 195-208.
    Iris Murdoch develops a version of the Ontological Argument as a moral argument for the existence of a transcendent and perfect Platonic Good. I argue that her version of the argument over-emphasises moral goodness as a distant and intangible ideal to which we are inevitably attracted, and towards which we may progress, but which, apart from occasional revelations in saintly lives and great art, is normally only available in glimpses and intimations, and which remains mysterious. The argument is better construed (...)
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  7. Eating Meat and Reading Diamond.Andrew Gleeson - 2008 - Philosophical Papers 37 (1):157-175.
    Here is a very common philosophical opinion: being human plays no important role in moral thinking. Call this the anti-humanist thesis. I argue that a thirty-year old paper by Cora Diamond, ‘Eating Meat and Eating People' (‘EMEP') can help us to see that the anti-humanist thesis is false.
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  8.  41
    More on the Power of God: A Rejoinder to William Hasker.Andrew Gleeson - 2010 - Sophia 49 (4):617-629.
    In ‘The Power of God’ (Gleeson 2010) I elaborate and defend an argument by the late D.Z. Phillips against definitions of omnipotence in terms of logical possibility. In ‘Which God? What Power? A Response to Andrew Gleeson’ (Hasker 2010), William Hasker criticizes my defense of Phillips’ argument. Here I contend his criticisms do not succeed. I distinguish three definitions of omnipotence in terms of logical possibility. Hasker agrees that the first fails. The second fails because negative properties (like disembodiedment and (...)
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  9.  83
    Cora Diamond and the Moral Imagination.Christopher Cordner & Andrew Gleeson - 2016 - Nordic Wittgenstein Review 5 (1):55-77.
    Over several decades, Cora Diamond has articulated a distinctive way of thinking about ethics. Prompted by a recent critique of Diamond, we elucidate some of the main themes of her work, and reveal their power to reconfigure and deepen moral philosophy. In concluding, we suggest that Diamond’s moral philosophical practice can be seen as one plausible way of fleshing out what Wittgenstein might have meant by his dictum that “ethics is transcendental”.
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  10.  67
    Deducing the mind.Andrew Gleeson - 1999 - Inquiry: An Interdisciplinary Journal of Philosophy 42 (3-4):385-410.
    Frank Jackson has argued that, in principle, all mental truths are deducible from all physical science truths: 'deducibility'. Jackson's defence of deducibility relies upon the method for producing naturalistic definitions of mental states championed in the analytical functionalism of himself, David Lewis, and others. Two arguments are presented. The first contends that the particular naturalistic definitions of analytical functionalism fail because they do not take account of the extraordinary kind of bodily animation displayed by human beings, which I argue is (...)
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  11.  34
    Horrendous Evil and the Loving God: a Reply to Joshua Thurow.Andrew Gleeson - 2022 - Sophia 61 (2):419-428.
    Marilyn McCord Adams has defended theodicy by appeal to the idea of post-mortem compensation for the victims of horrendous evil. I have argued that this overlooks the dissociation of theodicy from moral reality that she concedes in her response to criticism of theodicy by D Z Phillips. Joshua Thurow has recently defended Adams against my argument. Here I defend and strengthen that argument against Thurow.
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  12.  46
    God and Evil: A View from Swansea.Andrew Gleeson - 2012 - Philosophical Investigations 35 (3-4):331-349.
    Herbert McCabe and Brian Davies defend an Aquinas-inspired, anti-anthropomorphic natural theology that emphasises the mysterious distance between the Creator and his creation. This theology gives rise to a powerful response to the problem of evil, powerful enough to scuttle the academic problem of evil that is based on a confused anthropomorphic understanding of God. But that does not dispose of the problem of evil per se. The McCabe–Davies natural theology can succeed only by appropriating a personal understanding of “the ultimate (...)
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  13.  76
    Animal animation.Andrew Gleeson - 2001 - Philosophia 28 (1-4):137-169.
    The original publication can be found at www.springerlink.com.
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  14.  29
    'A Common Humanity: Thinking About Love and Truth and Justice' by Raimond Gaita.Andrew Hampton Gleeson - unknown
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  15.  15
    Introduction: Language without fantasy: essays on conversation, rules and use.Andrew Hampton Gleeson - unknown
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  16.  9
    Introduction.Andrew Hampton Gleeson - 2002 - Philosophical Papers 31 (3):217-225.
    http://www.ru.ac.za/academic/departments/philosophy/PhilosophicalPapers/abstracts.htm.
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  17. Pettit on consequentialism and universalizability.Andrew Gleeson - 2005 - Theoretical Medicine and Bioethics 26 (3):261-275.
    Philip Pettit has argued that universalizability entails consequentialism. I criticise the argument for relying on a question-begging reading of the impartiality of universalization. A revised form of the argument can be constructed by relying on preference-satisfaction rationality, rather than on impartiality. But this revised argument succumbs to an ambiguity in the notion of a preference (or desire). I compare the revised argument to an earlier argument of Pettit’s for consequentialism that appealed to the theoretical virtue of simplicity, and I raise (...)
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  18. Three Dogmas of Functionalism.Andrew Hampton Gleeson - 1998 - Dissertation, The Australian National University (Australia)
    This thesis is a critique of functionalism in the philosophy of mind. I distinguish three tenets, or 'dogmas' of functionalism, viz: Mental states are causes of behaviour; Mental states can, in principle, be defined in non-mental terms; We understand everything, or at least everything of importance, about the mental states of people, by subsuming token mental states under one or other mental state type. ;The first dogma is rejected in the form which identifies mental state types with physical types, on (...)
     
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  19.  70
    The Problem of Evil and the Problem of the Slightest Toothache.Andrew Gleeson - 2015 - Heythrop Journal 56 (1):32-43.
  20.  36
    A Frightening Love: Replies to Bishop and Mintoff. [REVIEW]Andrew Gleeson - 2013 - Sophia 52 (1):55-59.
  21.  21
    Amidst Mass Atrocity and the Rubble of Theology: Searching for a Viable Theodicy. By Peter Admirand. Pp. xxvi, 366, Eugene, Cascade Books, 2012, £29.70. [REVIEW]Andrew Gleeson - 2015 - Heythrop Journal 56 (1):171-172.
  22.  18
    Julia Hermann, On Moral Certainty, Justification and Practice: A Wittgensteinian Perspective . pp xiii + 215, £60.00 hb. [REVIEW]Andrew Gleeson - 2016 - Philosophical Investigations 39 (4).
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  23.  13
    Julia Hermann, On Moral Certainty, Justification and Practice: A Wittgensteinian Perspective . pp xiii + 215, £60.00 hb. [REVIEW]Andrew Gleeson - 2016 - Philosophical Investigations 40 (1):82-88.
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  24.  13
    Michael Rosen, Dignity: Its History and Meaning . xix + 176, price $21.95 hb. [REVIEW]Andrew Gleeson - 2014 - Philosophical Investigations 37 (4):363-382.
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  25.  40
    'Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita', edited by Christopher Cordner. [REVIEW]Andrew Gleeson - 2013 - Australasian Journal of Philosophy 91 (1):193-196.