108 found
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  1. Natural Agency: An Essay on the Causal Theory of Action.John Bishop - 1989 - New York: Cambridge University Press.
    From a moral point of view we think of ourselves as capable of responsible actions. From a scientific point of view we think of ourselves as animals whose behaviour, however highly evolved, conforms to natural scientific laws. Natural Agency argues that these different perspectives can be reconciled, despite the scepticism of many philosophers who have argued that 'free will' is impossible under 'scientific determinism'. This scepticism is best overcome, according to the author, by defending a causal theory of action, that (...)
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  2. Believing by faith: an essay in the epistemology and ethics of religious belief.John Bishop - 2007 - New York : Oxford University Press,: Oxford University Press, Clarendon Press.
    Does our available evidence show that some particular religion is correct?
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  3.  41
    Believing by Faith: An Essay in the Epistemology and Ethics of Religious Belief.John Bishop - 2007 - Oxford, GB: Oxford University Press.
    Does our available evidence show that some particular religion is correct? It seems unlikely, given the great diversity of religious - and non-religious - views of the world. But if no religious beliefs can be shown true on the evidence, can it be right to make a religious commitment? Should people make 'leaps of faith'? Or would we all be better off avoiding commitments that outrun our evidence? And, if leaps of faith can be acceptable, how do we tell the (...)
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  4. Natural Agency.John Bishop - 1989 - Mind 100 (2):287-290.
     
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  5.  25
    God, Purpose, and Reality: A Euteleological Understanding of Theism.John Bishop & Ken Perszyk - 2023 - Oxford, GB: Oxford University Press. Edited by Kenneth J. Perszyk.
    Euteleology is a metaphysics according to which reality is inherently purposive and the contingent Universe exists ultimately because reality’s overall telos, the supreme good, is realized within it. This book provides an exposition of euteleology and a defence of its coherence. The main aim is to establish that euteleological metaphysics provides a religiously adequate alternative to the ‘personal-omniGod’ understanding of theism prevalent amongst analytic philosophers. The quest for an alternative to understanding the God of the Abrahamic traditions as an omnipotent, (...)
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  6. Views Into the Chinese Room: New Essays on Searle and Artificial Intelligence.John Mark Bishop & John Preston (eds.) - 2002 - London: Oxford University Press.
  7. A Cognitive Computation Fallacy? Cognition, Computations and Panpsychism.John Mark Bishop - 2009 - Cognitive Computation 1 (3):221-233.
    The journal of Cognitive Computation is defined in part by the notion that biologically inspired computational accounts are at the heart of cognitive processes in both natural and artificial systems. Many studies of various important aspects of cognition (memory, observational learning, decision making, reward prediction learning, attention control, etc.) have been made by modelling the various experimental results using ever-more sophisticated computer programs. In this manner progressive inroads have been made into gaining a better understanding of the many components of (...)
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  8. Agent-causation.John Bishop - 1983 - Mind 92 (January):61-79.
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  9.  88
    Faith.John Bishop - 2010 - Stanford Encyclopedia of Philosophy.
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  10. Why computers can't feel pain.John Mark Bishop - 2009 - Minds and Machines 19 (4):507-516.
    The most cursory examination of the history of artificial intelligence highlights numerous egregious claims of its researchers, especially in relation to a populist form of ‘strong’ computationalism which holds that any suitably programmed computer instantiates genuine conscious mental states purely in virtue of carrying out a specific series of computations. The argument presented herein is a simple development of that originally presented in Putnam’s (Representation & Reality, Bradford Books, Cambridge in 1988 ) monograph, “Representation & Reality”, which if correct, has (...)
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  11. Faith as doxastic venture.John Bishop - 2002 - Religious Studies 38 (4):471-487.
    A ‘doxastic venture’ model of faith – according to which having faith involves believing beyond what is rationally justifiable – can be defended only on condition that such venturesome believing is both possible and ethically acceptable. I show how a development of the position argued by William James in ‘The will to believe’ can succeed in meeting these conditions. A Jamesian defence of doxastic venture is, however, open to the objection that decision theory teaches us that there can be no (...)
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  12.  89
    The Limits of Corporate Human Rights Obligations and the Rights of For-Profit Corporations.John Douglas Bishop - 2012 - Business Ethics Quarterly 22 (1):119-144.
    ABSTRACT:The extension of human rights obligations to corporations raises questions about whose rights and which rights corporations are responsible for. This paper gives a partial answer by asking what legal rights corporations would need to have to fulfil various sorts of human rights obligations. We should compare the chances of human rights fulfilment (and violations) that are likely to result from assigning human rights obligations to corporations with the chances of human rights fulfilment (and violations) that are likely to result (...)
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  13. The normatively relativised logical argument from evil.John Bishop & Ken Perszyk - 2011 - International Journal for Philosophy of Religion 70 (2):109-126.
    It is widely agreed that the ‘Logical’ Argument from Evil (LAFE) is bankrupt. We aim to rehabilitate the LAFE, in the form of what we call the Normatively Relativised Logical Argument from Evil (NRLAFE). There are many different versions of a NRLAFE. We aim to show that one version, what we call the ‘right relationship’ NRLAFE, poses a significant threat to personal-omniGod-theism—understood as requiring the belief that there is an omnipotent, omniscient, perfectly good person who has created our world—because it (...)
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  14. How a Modest Fideism may Constrain Theistic Commitments: Exploring an Alternative to Classical Theism.John Bishop - 2007 - Philosophia 35 (3-4):387-402.
    On the assumption that theistic religious commitment takes place in the face of evidential ambiguity, the question arises under what conditions it is permissible to make a doxastic venture beyond one’s evidence in favour of a religious proposition. In this paper I explore the implications for orthodox theistic commitment of adopting, in answer to that question, a modest, moral coherentist, fideism. This extended Jamesian fideism crucially requires positive ethical evaluation of both the motivation and content of religious doxastic ventures. I (...)
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  15.  49
    For-Profit Corporations in a Just Society: A Social Contract Argument Concerning the Rights and Responsibilities of Corporations.John Douglas Bishop - 2008 - Business Ethics Quarterly 18 (2):191-212.
    This article develops contractarian business ethics by applying social contract arguments to a specific question: What are the pre-legal (or moral) rights and responsibilities of corporations? The argument uses a hypothetical social contract to show the existence of for-profit corporations in democratic capitalist societies is consistent with Rawls’s fundamental principles of justice. Corporations ought to have recognised their rights to be autonomous, to pursue private purposes, and to engage in economic activities. Corporations have a responsibility to respect the freedom and (...)
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  16. The Divine Attributes and Non-personal Conceptions of God.John Bishop & Ken Perszyk - 2017 - Topoi 36 (4):609-621.
    Analytical philosophers of religion widely assume that God is a person, albeit immaterial and of unique status, and the divine attributes are thus understood as attributes of this supreme personal being. Our main aim is to consider how traditional divine attributes may be understood on a non-personal conception of God. We propose that foundational theist claims make an all-of-Reality reference, yet retain God’s status as transcendent Creator. We flesh out this proposal by outlining a specific non-personal, monist and ‘naturalist’ conception (...)
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  17. Adam Smith's invisible hand argument.John D. Bishop - 1995 - Journal of Business Ethics 14 (3):165 - 180.
    Adam Smith is usually thought to argue that the result of everyone pursuing their own interests will be the maximization of the interests of society. The invisible hand of the free market will transform the individual''s pursuit of gain into the general utility of society. This is the invisible hand argument.Many people, although Smith did not, draw a moral corollary from this argument, and use it to defend the moral acceptability of pursuing one''s own self-interest.
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  18. Can there be alternative concepts of God?John Bishop - 1998 - Noûs 32 (2):174-188.
  19.  99
    Is Self-Identity Image Advertising Ethical?John Douglas Bishop - 2000 - Business Ethics Quarterly 10 (2):371-398.
    Abstract:Discussions of the ethics of advertising have been based on a general distinction between informative and persuasive advertising without looking at specific techniques of persuasion. Self-identity image ads persuade by presenting an image of an idealized person-type such as a “beautiful” woman (Chanel) or a sexy teen (Calvin Klein). The product becomes a symbol of the ideal, and target consumers are invited to use the product to project the self-image to themselves and others. This paper argues that image ads are (...)
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  20.  90
    Towards a religiously adequate alternative to omnigod theism.John Bishop - 2009 - Sophia 48 (4):419-433.
    Theistic religious believers should be concerned that the God they worship is not an idol. Conceptions of God thus need to be judged according to criteria of religious adequacy that are implicit in the ‘God-role’—that is, the way the concept of God properly functions in the conceptual economy and form of life of theistic believers. I argue that the conception of God as ‘omniGod’—an immaterial personal creator with the omni-properties—may reasonably be judged inadequate, at any rate from the perspective of (...)
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  21.  49
    Why Computers Can’t Feel Pain.John Mark Bishop - 2009 - Minds and Machines 19 (4):507-516.
    The most cursory examination of the history of artificial intelligence highlights numerous egregious claims of its researchers, especially in relation to a populist form of ‘strong’ computationalism which holds that any suitably programmed computer instantiates genuine conscious mental states purely in virtue of carrying out a specific series of computations. The argument presented herein is a simple development of that originally presented in Putnam’s (Representation & Reality, Bradford Books, Cambridge in 1988) monograph, “Representation & Reality”, which if correct, has important (...)
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  22. Concepts of God and problems of evil.John Bishop & Ken Perszyk - 2016 - In Andrei A. Buckareff & Yujin Nagasawa (eds.), Alternative Concepts of God: Essays on the Metaphysics of the Divine. Oxford, United Kingdom: Oxford University Press.
     
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  23. Counterfactuals cannot count: A rejoinder to David Chalmers.John Mark Bishop - 2002 - Consciousness and Cognition 11 (4):642-652.
    The initial argument presented herein is not significantly original—it is a simple reflection upon a notion of computation originally developed by Putnam and criticised by Chalmers et al. . In what follows, instead of seeking to justify Putnam’s conclusion that every open system implements every Finite State Automaton and hence that psychological states of the brain cannot be functional states of a computer, I will establish the weaker result that, over a finite time window every open system implements the trace (...)
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  24. Divine Action beyond the Personal OmniGod.John Bishop & Ken Perszyk - 2014 - Oxford Studies in Philosophy of Religion 5:1-21.
  25.  38
    Contemporary Sensorimotor Theory.John Mark Bishop & Andrew Owen Martin (eds.) - 2013 - Springer.
    This book analyzes the philosophical foundations of sensorimotor theory and discusses the most recent applications of sensorimotor theory to human computer interaction, child's play, virtual reality, robotics, and linguistics. -/- Why does a circle look curved and not angular? Why doesn't red sound like a bell? Why, as I interact with the world, is there something it is like to be me? These are simple questions to pose but more difficult to answer. An analytic philosopher might respond to the first (...)
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  26. Compatibilism and the free will defense.John Bishop - 1993 - Australasian Journal of Philosophy 71 (2):104-20.
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  27. More thought on thought and talk.John Bishop - 1980 - Mind 89 (January):1-16.
  28.  60
    Moral Motivation and the Development of Francis Hutcheson's Philosophy.John D. Bishop - 1996 - Journal of the History of Ideas 57 (2):277-295.
    In lieu of an abstract, here is a brief excerpt of the content:Moral Motivation and the Development of Francis Hutcheson’s PhilosophyJohn D. BishopHutcheson was an able philosopher, but philosophical analysis was not his only purpose in writing about morals. 1 Throughout his life his writings aimed at promoting virtue; his changing philosophical views often had to conform, if he could make them, to that rhetorical end. But a mind which understands philosophical argument cannot always control the conclusions at which it (...)
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  29.  46
    Arguing for Atheism. An Introduction to the Philosophy of Religion.John Bishop - 2001 - Mind 110 (438):497-501.
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  30.  88
    Secular Spirituality and the Logic of Giving Thanks.John Bishop - 2010 - Sophia 49 (4):523-534.
    Some atheists are attracted to the idea of a secular spirituality that carries no commitment to the existence of God or anything similar. Is this a coherent possibility? This paper seeks to define what we mean by a ‘spirituality’ by examining Robert C. Solomon’s defence of spirituality for the religious skeptic, and pursues the question of its coherence by reflecting on what is implied by taking thankfulness to be a proper response to our existence.
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  31. Dancing with pixies: strong artificial intelligence and panpsychism.John Mark Bishop - 2002 - In John Mark Bishop & John Preston (eds.), Views Into the Chinese Room: New Essays on Searle and Artificial Intelligence. London: Oxford University Press. pp. 360-379.
    The argument presented in this paper is not a direct attack or defence of the Chinese Room Argument (CRA), but relates to the premise at its heart, that syntax is not sufficient for semantics, via the closely associated propositions that semantics is not intrinsic to syntax and that syntax is not intrinsic to physics. However, in contrast to the CRA’s critique of the link between syntax and semantics, this paper will explore the associated link between syntax and physics. The main (...)
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  32.  46
    How to answer the de jure question about Christian belief.John Bishop & Imran Aijaz - 2004 - International Journal for Philosophy of Religion 56 (2-3):109-129.
  33.  55
    Evil and the concept of God.John Bishop - 1993 - Philosophical Papers 22 (1):1-15.
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  34. In Quest of Authentic Divinity: Critical Notice of Mark Johnston’s ’Saving God: Religion after Idolatry’.John Bishop - 2012 - European Journal for Philosophy of Religion 4 (4):175--191.
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  35. Prospects for a Naturalist Libertarianism: O’Connor’s Persons and Causes.John Bishop - 2003 - Philosophy and Phenomenological Research 66 (1):228-243.
    There is an alternative reconciliatory naturalist position that rejects each key feature of this “libertarian agent-causationist” view. Taking the features in reverse order, this alternative.
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  36.  82
    Zombie Mouse in a Chinese Room.Slawomir J. Nasuto, John Mark Bishop, Etienne B. Roesch & Matthew C. Spencer - 2015 - Philosophy and Technology 28 (2):209-223.
    John Searle’s Chinese Room Argument purports to demonstrate that syntax is not sufficient for semantics, and, hence, because computation cannot yield understanding, the computational theory of mind, which equates the mind to an information processing system based on formal computations, fails. In this paper, we use the CRA, and the debate that emerged from it, to develop a philosophical critique of recent advances in robotics and neuroscience. We describe results from a body of work that contributes to blurring the divide (...)
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  37. Is agent-causality a conceptal primitive?John Bishop - 1986 - Synthese 67 (May):225-47.
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  38.  45
    Locke's Theory of Original Appropriation and the Right of Settlement in Iroquois Territory.John Douglas Bishop - 1997 - Canadian Journal of Philosophy 27 (3):311-337.
    James Tully and others have argued recently that the theory of property Locke defends in the Second Treatise was designed to justify European settlement on the lands of North American Natives. If this view becomes generally accepted, and Tuck suggests it will be, doubts may arise about the impartiality of Lockean property theories. Locke, as is well established and documented again by Tully, had huge vested interests in the European settlement of North America and possibly in the enslavement of Native (...)
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  39. The moral responsibility of corporate executives for disasters.John D. Bishop - 1991 - Journal of Business Ethics 10 (5):377 - 383.
    This paper examines whether or not senior corporate executives are morally responsible for disasters which result from corporate activities. The discussion is limited to the case in which the information needed to prevent the disaster is present within the corporation, but fails to reach senior executives. The failure of information to reach executives is usually a result of negative information blockage, a phenomenon caused by the differing roles of constraints and goals within corporations. Executives should be held professionally responsible not (...)
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  40.  19
    Theism, morality and the 'Why should I be moral?' question.John Bishop - 1985 - International Journal for Philosophy of Religion 17 (1/2):3.
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  41. The Imitation Game.John Mark Bishop - 2010 - Kybernetes 39 (3):398-402.
    This issue of the Kybernetes journal is concerned with the philosophical question- Can a Machine Think? Famously, in his 1950 paper `Computing Machinery andIntelligence' [9], the British mathematician Alan Turing suggested replacing this question - which he found \too meaningless to deserve discussion" - with a simple -behavioural - test based on an imagined `Victorianesque' pastime he entitled the`imitation game'. In this special issue of Kybernetes a selection of authors with a special interest in Turing's work (including those who participated (...)
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  42. What Theological Explanation Could and Could Not Be.John Bishop - 2018 - European Journal for Philosophy of Religion 10 (4):141-160.
    The worldview of theism proposes an ultimate and global explanation of existence itself. What could such “theological explanation” possibly amount to? I shall consider what is unsatisfactory about a widely accepted answer–namely that existence­ is to be explained as produced and sustained by a supernatural personal agent of unsurpassably great power and goodness. I will suggest an alternative way in which existence could be open to a genuinely ultimate explanation, namely in terms of its being inherently directed upon a supremely (...)
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  43. Causal Pluralism and the Problem of Natural Agency.John Bishop - 2014 - Res Philosophica 91 (3):527-536.
  44.  52
    The philosophy of religion: A programmatic overview.John Bishop - 2006 - Philosophy Compass 1 (5):506–534.
    It is argued that philosophy of religion should focus not only on the epistemic justifiability of holding religious beliefs but also on the moral justifiability of commitment to their truth in practical reasoning. If the truth of classical theism may turn out to be evidentially ambiguous, then pressure is placed on the moral evidentialist assumption that one is morally justified in taking a theistic truth-claim to be true only if one's total evidence sufficiently supports its truth. After investigating some contemporary (...)
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  45.  22
    Ethics and Capitalism.John Douglas Bishop (ed.) - 2000 - University of Toronto Press.
    The essays in Ethics and Capitalism address the question of ensuring ethical and just societies within a capitalist system without sacrificing productivity.
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  46.  53
    Is a unified science of the mind-brain possible?John Bishop - 1988 - Biology and Philosophy 3 (3):375-391.
  47. The analogy theory of thinking.John Bishop - 1980 - Australasian Journal of Philosophy 58 (3):222-238.
  48.  99
    Peacocke on Intentional Action.John Bishop - 1980 - Analysis 41 (2):92 - 98.
  49.  20
    Property Rights.John Douglas Bishop - 2021 - In Deborah C. Poff & Alex C. Michalos (eds.), Encyclopedia of Business and Professional Ethics. Springer Verlag. pp. 1506-1512.
  50. The Argument from Evil and the God of 'Frightening' Love.John Bishop - 2013 - Sophia 52 (1):45-49.
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