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Nick Trakakis
Australian Catholic University
  1. Theodicy: The solution to the problem of evil, or part of the problem?Nick Trakakis - 2008 - Sophia 47 (2):161-191.
    Theodicy, the enterprise of searching for greater goods that might plausibly justify God’s permission of evil, is often criticized on the grounds that the project has systematically failed to unearth any such goods. But theodicists also face a deeper challenge, one that places under question the very attempt to look for any morally sufficient reasons God might have for creating a world littered with evil. This ‘anti-theodical’ view argues that theists (and non-theists) ought to reject, primarily for moral reasons, the (...)
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  2. The End of Philosophy of Religion.Nick Trakakis - unknown
  3. The God Beyond Belief: In Defence of William Rowe's Evidential Arguments from Evil.Nick Trakakis - unknown
     
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  4. Skeptical theism and moral skepticism : a reply to Almeida and Oppy.Nick Trakakis & Yujin Nagasawa - 2004 - Ars Disputandi 4:1-1.
    Skeptical theists purport to undermine evidential arguments from evil by appealing to the fact that our knowledge of goods, evils, and their interconnections is significantly limited. Michael J. Almeida and Graham Oppy have recently argued that skeptical theism is unacceptable because it results in a form of moral skepticism which rejects inferences that play an important role in our ordinary moral reasoning. In this reply to Almeida and Oppy's argument we offer some reasons for thinking that skeptical theism need not (...)
     
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  5.  30
    ‘And Therefore I Hasten to Return My Ticket’: Anti-theodicy Radicalised.N. N. Trakakis - 2021 - Sophia 60 (3):699-720.
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  6. The Problem of Evil: Eight Views in Dialogue.Nick Trakakis (ed.) - 2018
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  7. Karma and the problem of evil: A response to Kaufman.Monima Chadha & Nick Trakakis - 2007 - Philosophy East and West 57 (4):533-556.
    The doctrine of karma, as elaborated in the Hindu, Buddhist, and Jain religious traditions, offers a powerful explanatory account of the human predicament, and in particular of seemingly undeserved human suffering. Whitley R. P. Kaufman is right to point out that on some points, such as the suffering of children, the occurrence of natural disasters, and the possibility of universal salvation, the karma theory appears, initially at least, much more satisfactory than the attempts made to solve the perennial problem of (...)
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  8.  17
    Divine Hiddenness: New Essays.Nick Trakakis - 2002 - International Journal for Philosophy of Religion 54 (1):53-55.
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  9. Is theism capable of accounting for any natural evil at all?Nick Trakakis - 2005 - International Journal for Philosophy of Religion 57 (1):35 - 66.
    Received wisdom has it that a plausible explanation or theodicy for Gods permission of at least some instances of natural evil is not beyond the reach of the theist. In this paper I challenge this assumption, arguing instead that theism fails to account for any instance, kind, quantity, or distribution of natural evil found in the world. My case will be structured around a specific but not idiosyncratic conception of natural evil as well as an examination of three prominent theodicies (...)
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  10. Skeptical theism and moral skepticism: a reply to Almeida and Oppy.Yujin Nagasawa & Nick Trakakis - 2012 - Ars Disputandi: The Online Journal for Philosophy of Religion 4 (4):1-1.
    Skeptical theists purport to undermine evidential arguments from evil by appealing to the fact that our knowledge of goods, evils, and their interconnections is significantly limited. Michael J. Almeida and Graham Oppy have recently argued that skeptical theism is unacceptable because it results in a form of moral skepticism which rejects inferences that play an important role in our ordinary moral reasoning. In this reply to Almeida and Oppy’s argument we offer some reasons for thinking that skeptical theism need not (...)
     
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  11.  56
    What no eye has seen: the skeptical theist response to Rowe's evidential argument from evil.Nick Trakakis - 2012 - Philo: The Journal of the Society of Humanist Philosophers 6 (2):250-266.
    This paper examines the evidential argument from evil put forward by William Rowe during his early and middle periods . Having delineated some of the important features of Rowe’s argument, it is then assessed in the light of “the skeptical theist critique.” According to skeptical theists, Rowe’s crucial inference from inscrutable evil to pointless evil can be exposed as unwarranted, particularly by appealing to the disparity between our cognitive abilities and the infinite wisdom of God. However, by relating the problem (...)
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  12. Antitheodicy.N. N. Trakakis - 2013 - In Justin McBrayer & Daniel Howard-Snyder (eds.), The Blackwell Companion to the Problem of Evil. Wiley-Blackwell. pp. 363--376.
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  13. An epistemically distant God? A critique of John Hick's response to the problem of divine hiddenness.Nick Trakakis - 2007 - Heythrop Journal 48 (2):214–226.
    God is thought of as hidden in at least two ways. Firstly, God's reasons for permitting evil, particularly instances of horrendous evil, are often thought to be inscrutable or beyond our ken. Secondly, and perhaps more problematically, God's very existence and love or concern for us is often thought to be hidden from us (or, at least, from many of us on many occasions). But if we assume, as seems most plausible, that God's reasons for permitting evil will (in many, (...)
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  14. The evidential problem of evil.Nickn D. Trakakis - 2005 - Internet Encyclopedia of Philosophy.
    The Evidential Problem of Evil The evidential problem of evil is the problem of determining whether and, if so, to what extent the existence of evil (or certain instances, kinds, quantities, or distributions of evil) constitutes evidence against the existence of God, that is to say, a being perfect in power, knowledge and goodness. Evidential […].
     
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  15.  38
    Deus Loci: The Place of God and the God of Place in Philosophy and Theology. [REVIEW]N. N. Trakakis - 2013 - Sophia 52 (2):315-333.
  16. Meta-Philosophy of Religion.Nick Trakakis - 2007 - Ars Disputandi 7:1-47.
    How is the philosophical study of religion best pursued? Responses to this meta-philosophical question tend to recapitulate the analytic-Continental divide in philosophy in general. My aim is to examine the nature of this divide, particularly as it has manifested itself in the philosophy of religion. I begin with a comparison of the stylistic differences in the language of the two traditions, taking the work of Alvin Plantinga and John Caputo as exemplars of the analytic and Continental schools respectively. In order (...)
     
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  17.  14
    Essays on Free Will and Moral Responsibility.Nick Trakakis & Daniel Cohen (eds.) - 2008 - Cambridge Scholars Press.
    The problem of free will has fascinated philosophers since ancient times: Do we have free will, or at least the kind of free will that seems necessary for moral responsibility? Does determinism - the idea that everything that happens is necessitated to happen, given the past and the laws of nature - threaten the commonly held assumption that we are indeed free and morally responsible? Although these questions have been widely discussed in the past, the present volume offers a variety (...)
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  18.  78
    The absolutist theory of omnipotence.Nick Trakakis - 1997 - Sophia 36 (2):55-78.
  19. Returning the Gift of Life.Robert Halliday, Rod Nicholls, Mark Wynn, Nick Trakakis, Yujin Nagasawa, Maarten Wisse, Peter Kügler & Igor Douven - 2004 - Ars Disputandi 4.
    The gift of life argument, the claim that suicide is immoral because our lives are not ours to dispose of as we are their guardians or stewards, is a persistent theme in debates about the morality of suicide, assisted-suicide, and euthanasia. I argue that this argument suffers from a fatal internal incoherence. The gift can either be interpreted literally or analogically. If it is interpreted literally there are serious problems in understanding who receives the gift. If it is understood analogically (...)
     
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  20. Against theodicy: A response to Peter Forrest.N. N. Trakakis - 2010 - Sophia 49 (1):129-140.
    In responding to Peter Forrest’s defence of ‘tough-minded theodicy’, I point to some problematic features of theodicies of this sort, in particular their commitment to an anthropomorphic conception of God which tends to assimilate the Creator to the creaturely and so diminishes the otherness and mystery of God. This remains the case, I argue, even granted Forrest’s view that God may have a very different kind of morality from the one we mortals are subject to.
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  21.  1
    A Companion to Philosophy in Australia and New Zealand.Graham Trakakis, N. N., Oppy (ed.) - 2010 - Clayton, Vic.: Monash University Publishing.
    "Philosophy in Australia and New Zealand has been experiencing, for some time now, something of a 'golden age'. This is not to overlook, however, the rich philosophical past of Australasia, which - although heavily indebted to overseas trends - has managed to produce much distinctive and highly original work. These developments in the recent and distant past only serve to highlight the importance of documenting Australasia's great contribution to philosophy ... The Companion contains a wide range of encyclopaedia-like entries written (...)
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  22.  25
    The New Phenomenology and Analytic Philosophy of Religion.N. N. Trakakis - 2013 - Heythrop Journal 54 (2):670-690.
  23. Religious Language Games.Graham Oppy & Nick Trakakis - 2007 - In Michael Scott & Adrian Moore (eds.), Realism and Religion. Ashgate. pp. 103-29.
    This paper is a critique of Witgensteinian approaches to philosophy of religion. In particular, it provides a close critique of the views of D. Z. Phillips.
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  24.  20
    Philosophy and Religious Commitment.N. Trakakis - 2017 - Sophia 56 (4):605-630.
    An aspect of the question of the relationship between reason and faith concerns the compatibility between philosophy and religious commitment. I begin by considering some attempts that have been made in both the analytic and Continental traditions to divorce philosophy from the life of religious faith as far as possible: in particular, I discuss Martin Heidegger’s critique of the very idea of a ‘Christian philosophy’ and Bertrand Russell’s criticism of Aquinas for not living up to the Socratic ideal of following (...)
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  25.  54
    Does Univocity Entail Idolatry?N. N. Trakakis - 2010 - Sophia 49 (4):535-555.
    Idolatry is vehemently rejected by the Abrahamic faiths (Judaism, Christianity, and Islam), and closely connected with idolatry are certain varieties of anthropomorphism, which involve the attribution of a human form or personality to God. The question investigated in this paper is whether a highly anthropomorphic conception of God, one that commits the sin of idolatry, is entailed by a particular theory of religious language. This theory is the 'univocity thesis', the view that, for some substitutions for 'F', the sense of (...)
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  26. How to be an Agnostic.Nick N. Trakakis - 2021 - European Journal for Philosophy of Religion 13 (2):179-194.
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  27.  5
    The New Phenomenology and Analytic Philosophy of Religion.N. N. Trakakis - 2014 - Heythrop Journal 55 (4):670-690.
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  28.  40
    What No Eye Has Seen.Nick Trakakis - 2003 - Philo 6 (2):263-279.
    This paper examines the evidential argument from evil put forward by William Rowe during his early and middle periods (1978-1995). Having delineated some of the important features of Rowe’s argument, it is then assessed in the light of “the skeptical theist critique.” According to skeptical theists, Rowe’s crucial (“noseeum”) inference from inscrutable evil to pointless evil can be exposed as unwarranted, particularly by appealing to the disparity between our cognitive abilities and the infinite wisdom of God. However, by relating the (...)
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  29. Doing Philosophy in Style: A New Look at the Analytic/Continental Divide.N. N. Trakakis - 2012 - Philosophy Compass 7 (12):919-942.
    Questions of style are often deemed of marginal importance in philosophy, as well as in metaphilosophical debates concerning the analytic/Continental divide. I take issue with this common tendency by showing how style – suitably conceived not merely as a way of writing, but as a form of expression intimately linked to a form of life – occupies a central role in philosophy. After providing an analysis of the concept of style, I take a fresh look at the analytic/Continental division by (...)
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  30. Nietzsche’s Perspectivism and Problems of Self-Refutation.Nick Trakakis - 2006 - International Philosophical Quarterly 46 (1):91-110.
    Nietzsche’s perspectivism has aroused the perplexity of many a recent commentator, not least because of the doctrine’s apparent self-refuting character. If, as Nietzsche holds, there are no facts but only interpretations, then how are we to understand this claim itself? Nietzsche’s perspectivism must be construed either as a fact or as one further interpretation—but in the former case the doctrine is clearly self-refuting, while in the latter case any reasons or arguments one may have in support of one’s perspective are (...)
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  31.  26
    Truth, or the futures of philosophy of religion.N. N. Trakakis - 2013 - International Journal of Philosophy and Theology 74 (5):366-390.
    Philosophy of religion, in both its analytic and Continental streams, has been undergoing a renewal for some time now, and I seek to explore this transformation in the fortunes of the discipline by looking at how truth – and religious truth in particular – is conceptualised in both strands of philosophy. I begin with an overview of the way in which truth has been commonly understood across nearly all groups within the analytic tradition, and I will underscore the difficulties and (...)
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  32. What No Eye Has Seen: The Skeptical Theist Response to Rowe’s Evidential Argument from Evil.Nick Trakakis - 2003 - Philo 6 (2):263-279.
    This paper examines the evidential argument from evil put forward by William Rowe during his early and middle periods. Having delineated some of the important features of Rowe’s argument, it is then assessed in the light of “the skeptical theist critique.” According to skeptical theists, Rowe’s crucial inference from inscrutable evil to pointless evil can be exposed as unwarranted, particularly by appealing to the disparity between our cognitive abilities and the infinite wisdom of God. However, by relating the problem of (...)
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  33. God, gratuitous evil, and van Inwagen's attempt to reconcile the two.Nick Trakakis - 2003 - Ars Disputandi: The Online Journal for Philosophy of Religion 3 (3):1-10.
    Both critics and advocates of evidential arguments from evil often assume that theistic belief is not compatible with gratuitous evil. It is often assumed, in other words, that an omniscient, omnipotent, perfectly good being would not permit an evil unless he had a morally sufficient reason to permit it. However, this cornerstone of evidential arguments from evil has come under increasing fire of late, in particular by Peter van Inwagen. The aim of this paper is to outline and then assess (...)
     
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  34.  39
    On the alleged failure of free will theodicies: A reply to Tierno.Nick Trakakis - 2003 - Sophia 42 (2):99-106.
    In a recent issue ofSophia Joel Tierno contends that free will theodicies are fundamentally flawed insofar as they claim to provide an adequate explanation for God’s permission of moral evil. Free will, according to Tierno, only accounts for our ability to make certain choices that issue in evil, but fails to account for the fact that we often do make such choices. However, the argument developed by Tierno, despite its initial appeal, embodies an important misunderstanding of the nature of free (...)
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  35.  30
    The Antipodean Philosopher: Interviews on Philosophy in Australia and New Zealand.Graham Oppy & Nick Trakakis (eds.) - 2011 - Lexington Books.
    v. 1. Public lectures on philosophy in Australia and New Zealand -- 2. Interviews with Australian and New Zealand philosophers.
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  36.  72
    Late-Twentieth-Century atheism.Graham Oppy & Nick Trakakis - 2009 - In Nick Trakakis & Graham Oppy (eds.), Twentieth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 5. London: pp. 301-12.
    This chapter provides a brief account of atheistic philosophy of relgion in the second half of the twentieth century.
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  37.  23
    Second thoughts on the alleged failure of free will theodicies.Nick Trakakis - 2004 - Sophia 43 (2):87-93.
    In this paper I further the discussion on the adequacy of free will theodicies initiated by Joel Tierno. Tierno’s principal claim is that free will theodicies fail to account for the wide distribution of moral evil. I attempt to show that, even if Tierno need not rely on a compatibilist conception of free will in order to substantiate the aforementioned claim, there remains good reason to think that free will theodicies are not explanatorily inadequate in the way suggested by Tierno.
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  38. Evidential Problem of Evil, The.Nick Trakakis - forthcoming - Internet Encyclopedia of Philosophy.
    The Evidential Problem of Evil The evidential problem of evil is the problem of determining whether and, if so, to what extent the existence of evil (or certain instances, kinds, quantities, or distributions of evil) constitutes evidence against the existence of God, that is to say, a being perfect in power, knowledge and goodness. Evidential […].
     
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  39.  22
    A Companion to Philosophy in Australia and New Zealand.Graham Oppy & N. N. Trakakis (eds.) - 2010 - Clayton, Vic.: Monash University Publishing.
    Companion to philosophy in Australia and New Zealand. (Revised edition.) Covers: department, people, institutions, and topics that have been prominent in philosophical work in Australia and New Zealand.
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  40.  44
    Absolute idealism and the problem of evil.N. Trakakis - 2017 - International Journal for Philosophy of Religion 82 (1):47-69.
    The problem of evil is regularly regarded as posing a serious threat to theistic belief. However, contemporary philosophers of religion have overlooked the ways in which this problem has been, or could be, handled by theists committed to the metaphysics of idealism. In seeking to redress this lacuna, I turn to the systems of the British idealists, popular in the late nineteenth century though now out of favour, and in particular the work of F.H. Bradley, while also drawing parallels with (...)
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  41.  69
    Book Review: Tamsin Jones, A Genealogy of Marion's Philosophy of Religion: Apparent Darkness. [REVIEW]N. N. Trakakis - 2013 - Journal of French and Francophone Philosophy 21 (1):196-198.
    A review of Tamsin Jones, A Genealogy of Marion's Philosophy of Religion.
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  42.  90
    Rowe’s new evidential argument from evil: Problems and prospects. [REVIEW]Nick Trakakis - 2006 - Sophia 45 (1):57-77.
    This paper examines an evidential argument from evil recently defended by William Rowe, one that differs significantly from the kind of evidential argument Rowe has become renowned for defending. After providing a brief outline of Rowe’s new argument, I contest its seemingly uncontestable premise that our world is not the best world God could have created. I then engage in a lengthier discussion of the other key premise in Rowe’s argument, viz., the Leibnizian premise that any world created by God (...)
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  43.  42
    On Leibniz.Nick Trakakis - 2004 - The Leibniz Review 14:89-98.
    Nicholas Rescher is well-known for the breadth of his philosophical corpus, covering fields as diverse as medieval Arabic logic, process metaphysics, philosophy of science, and value theory. But one of his greatest preoccupations and passions throughout his career has been the life and thought of G.W. Leibniz. Indeed, as a result of his intimate familiarity with Leibniz and Leibniz’s historical milieu, Rescher invariably provides us with a clear, rigorous, and sympathetic treatment of Leibniz’s texts, and the present book under review (...)
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  44. Confronting the horror of natural evil: An exchange between Peter Coghlan and Nick Trakakis.Peter Coghlan & Nick Trakakis - 2006 - Sophia 45 (2):5-26.
    In this exchange, Peter Coghlan and Nick Trakakis discuss the problem of natural evil in the light of the recent Asian tsunami disaster. The exchange begins with an extract from a newspaper article written by Coghlan on the tsunami, followed by three rounds of replies and counter-replies, and ending with some final comments from Trakakis. While critical of any attempt to show that human life is good overall despite its natural evils, Coghlan argues that instances of natural evil, even horrific (...)
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  45. Twentieth-Century Philosophy of Religion: The History of Western Philosophy of Religion, Volume 5.Graham Oppy & Nick Trakakis - 2009 - Routledge.
    The fifth of the five volumes in our History of Western Philosophy of Religion. This volume deals with Western philosophy of religion in the twentieth century. It contains chapters on: James; Bergson; Whitehead; Hartshorne; Dewey; Russell; Scheler; Buber; Maritain; Jaspers; Tillich; Barth; Wittgenstein; Heidegger; Levinas; Weil; Ayer; Alston; Hick; Daly; Derrida; Plantinga; and Swinburne.
     
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  46.  73
    Daniel Howard-Snyder and Paul K. Moser (eds.), Divine hiddenness: New essays. [REVIEW]Nick Trakakis - 2003 - International Journal for Philosophy of Religion 54 (1):53-55.
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  47.  26
    Love and Marriage, Yesterday and Today.N. N. Trakakis - 2017 - Cultura 14 (2):7-36.
    Taking as its starting-point Eva Illouz's sociological study Why Love Hurts, this paper develops a philosophical framework for understanding love and marriage, particularly in their contemporary manifestations. To begin with, premodern practices in love and marriage during the ancient Greek and Byzantine eras are outlined and contrasted with modern forms of love, whose overriding features are suffering and disappointment. To cast some light upon this great transformation in the fortunes of love the discussion takes an axiological and metaphysical turn by (...)
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  48. The problem of heaven. Co-Written, Yujin Nagasawa & Nick Trakakis - 2006 - In Graham Robert Oppy (ed.), Arguing About Gods. Cambridge University Press.
     
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  49.  2
    History of Philosophy in Australia and New Zealand.Graham Oppy & Nick Trakakis (eds.) - 2014 - Dordrecht: Springer.
    This two volume works provides a comprehensive history of philosophy in Australia and New Zealand. Volume one provides a chronological history, with one chapter devoted to the early years in which idealism dominated Australasian philosophy, and then chapters that cover each of the decades from the second world war. Volume two provides a thematic history, with treatment of most of the major areas to which Australasian philosophers have made significant contributions.
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  50.  7
    A companion to philosophy in Australia & New Zealand.Graham Robert Oppy, Nick Trakakis, Lynda Burns, Steven Gardner & Fiona Leigh (eds.) - 2011 - Clayton, Victoria, Australia: Monash University Publishing.
    This work is a companion to philosophy in Australia and New Zealand. It contains over two hundred entries on: Australasian philosophy departments; notable Australasian philosophers; significant events in the history of Australasian philosophy; and areas to which Australasian philosophers have made notable contributions.
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