Results for 'the irrefutable obligation of willing and acting with God'

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  1.  10
    Der Glaube ist ein schäftig, tätig Ding.Eilert Herms - 2017 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 59 (1):80-109.
    Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 59 Heft: 1 Seiten: 80-109.
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  2. Logical dynamics of some speech acts that affect obligations and preferences.Tomoyuki Yamada - 2008 - Synthese 165 (2):295 - 315.
    In this paper, illocutionary acts of commanding will be differentiated from perlocutionary acts that affect preferences of addressees in a new dynamic logic which combines the preference upgrade introduced in DEUL (dynamic epistemic upgrade logic) by van Benthem and Liu with the deontic update introduced in ECL II (eliminative command logic II) by Yamada. The resulting logic will incorporate J. L. Austin’s distinction between illocutionary acts as acts having mere conventional effects and perlocutionary acts as acts having real effects (...)
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  3.  11
    The Question of whether Partial Will is Subject to God’s Creation according to Sadr al-Sharī‘a and Ibn al-Humām.Abdullah Namli - 2020 - Kader 18 (1):152-176.
    Partial/particular will (al-irādah al-juz’iyyah) and the creation of human acts are two issues related to the predestination belief. Nowadays, it is unarguably accepted that humans have volition. However, the controversy over the formation steps of human will and act does not seem to be settled. Māturīdīs’ approach, taken with the intent to allow some space for freedom for humans in their actions and based on the partial will and postulation that there is a part in human actions that are (...)
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  4.  7
    Putting God And His Prophet Under Obligation.Ahmet Özdemir - 2023 - Fırat Üniversitesi İlahiyat Fakültesi Dergisi 28 (2):67-82.
    This work of ours is about the servant's display of behavior such as ruminating while fulfilling his responsibility to Allah. Since the verse related to our subject is in the Surah Hucurat, an evaluation will be made within the framework of this verse. During this evaluation, verses with similar characteristics that we think may be relevant will also be included. In addition, it will not only touch on the historical dimension of the issue, but also draw attention to what (...)
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  5.  13
    Men with Muskets, Women with Lyres: Nationality, Citizenship, and Gender in the Writings of Germaine de Staël.Susanne Hillman - 2011 - Journal of the History of Ideas 72 (2):231-254.
    In lieu of an abstract, here is a brief excerpt of the content:Men with Muskets, Women with Lyres: Nationality, Citizenship, and Gender in the Writings of Germaine de StaëlSusanne HillmanOn 23 May 1812 Germaine de Staël (1766–1817), Europe’s best-known enemy of Napoleon Bonaparte, set out from her estate on Lake Geneva to escape to England. In her reminiscences, she reflected on the pivotal event as follows:[A]fter ten years of ever-increasing persecutions [...] I was obliged to leave two homelands (...)
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  6.  16
    Where There’s a Will, There’s a “Why?” Part 2: Implications of Value Determinism for the Objectivist Concepts of “Value,” “Sacrifice,” “Virtue,” “Obligation,” and “Responsibility”.Roger E. Bissell - 2022 - Journal of Ayn Rand Studies 22 (2):251-317.
    ABSTRACT The author continues his challenge to the “official” Objectivist view of free will by addressing the implications of his value-determinism/conditional-volition model for various Objectivist moral concepts including value, sacrifice, virtue, obligation, and moral and legal responsibility and accountability. He argues that based on Rand’s definitions, the conventional understandings of sacrifice or betrayal of values, lapses in virtue, and breaches in morality need considerable reconceptualizing. The author gives special attention to Rand and Kant with regard to lying, use (...)
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  7.  63
    Early Mendelism and the subversion of taxonomy: epistemological obstacles as institutions.Staffan Müller-Wille - 2005 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 36 (3):465-487.
    This paper presents and discusses a series of hybridization experiments carried out by Nils Herman Nilsson-Ehle between 1900 and 1907 at a plant breeding station in Svalöf, Sweden. Since the late 1880s, the Svalöf station had been renowned for its ‘scientific’ breeding methods, which basically consisted of an elaborate system of record-keeping through which the offspring of individual plants were traced over generations while being meticulously described. This record system corresponded to a certain breeding technique and certain theoretical convictions . (...)
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  8.  30
    Convention for protection of human rights and dignity of the human being with regard to the application of biology and biomedicine: Convention on human rights and biomedicine.Council of Europe - 1997 - Kennedy Institute of Ethics Journal 7 (3):277-290.
    In lieu of an abstract, here is a brief excerpt of the content:Convention for Protection of Human Rights and Dignity of the Human Being with Regard to the Application of Biology and Biomedicine: Convention on Human Rights and BiomedicineCouncil of EuropePreambleThe Member States of the Council of Europe, the other States and the European Community signatories hereto,Bearing in mind the Universal Declaration of Human Rights proclaimed by the General Assembly of the United Nations on 10 December 1948;Bearing in mind (...)
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  9.  20
    Pascal and the Persistence of Platonism in Early Modern Thought.Bernard Wills - 2012 - International Journal of the Platonic Tradition 6 (2):186-200.
    The following paper argues that Blaise Pascal, in spite of his famous opposition between the God of the Philosophers and the God of “Abraham, Isaac and Jacob” has significant affinities with the tradition of Renaissance Platonism and is in fact a Platonist in his overall outlook. This is shown in three ways. Firstly, it is argued that Pascal’s skeptical fideism has roots in the notion of faith developed in post-Plotinian neo-Platonism. Secondly, it is argued that Pascal makes considerable use (...)
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  10. Acts of Requesting in Dynamic Logic of Knowledge and Obligation.Tomoyuki Yamada - 2011 - European Journal of Analytic Philosophy 7 (2):59-82.
    Although it seems intuitively clear that acts of requesting are different from acts of commanding, it is not very easy to sate their differences precisely in dynamic terms. In this paper we show that it becomes possible to characterize, at least partially, the effects of acts of requesting and compare them with the effects of acts of commanding by combining dynamified deontic logic with epistemic logic. One interesting result is the following: each act of requesting is appropriately differentiated (...)
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  11.  31
    Unethical Pro-organizational Behavior and Positive Leader–Employee Relationships.Will Bryant & Stephanie M. Merritt - 2019 - Journal of Business Ethics 168 (4):777-793.
    Unethical pro-organizational behaviors are unethical, but prosocially-motivated, acts intended to benefit one’s organization. This study examines the extent to which employees are willing to perform UPB to benefit a liked leader. Based on social exchange theory, we hypothesized that LMX would mediate the association of interpersonal justice with UPB willingness. Moral identity and positive reciprocity beliefs were examined as moderators. Higher LMX was significantly and positively related to UPB willingness, and the indirect effect of interpersonal justice on UPB (...)
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  12.  11
    Human Rights in the Context of the God-Human Relationship.Sibel Kaya - 2023 - Kader 21 (2):686-712.
    Man is a creature with an awareness of existence. One of the most important questions that human beings have been seeking answers to since ancient times is what kind of value they have in terms of being human and what rights and responsibilities they have in relation to this. The term “human rights” is one of the modern concepts that emerged in direct connection with this process of inquiry. The concept of human rights has a political, secular framework (...)
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  13. The Patient Self-Determination Act.Elizabeth Leibold McCloskey - 1991 - Kennedy Institute of Ethics Journal 1 (2):163-169.
    In lieu of an abstract, here is a brief excerpt of the content:The Patient Self-Determination ActElizabeth Leibold McCloskey (bio)What are the ethics of extending the length of life? We know that we cannot artificially end life (Thou Shalt not Kill), but how about artificially extending life? Is that always good, sometimes good?... In ethics, is keeping people alive the highest good? Should our priority be to keep people breathing?... What does basic religious ethics say about this?(John C. Danforth, letter to (...)
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  14.  27
    Reason, Intuition, and Choice: Pascal’s Augustinian Voluntarism.Bernard Wills - 2006 - International Philosophical Quarterly 46 (1):43-58.
    Pascal is well known to be an early modern disciple of Augustine, but it has not always been sufficiently emphasized that Pascal’s Augustinianism differs profoundly from its source in many ways. The following essay examines his re-ordering of Augustine’s psychology and its implications for philosophy and religion in the modern period. For Augustine, intellect and will are equal moments in the activity of mens, but Pascal is radically voluntarist. For him, the will’s relation to the good radically transcends intellect’s relation (...)
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  15.  40
    The Role Obligations of Students and Lecturers in Higher Education.Julie-Anne Regan - 2012 - Journal of Philosophy of Education 46 (1):14-24.
    The current discussion of consumerism in higher education focuses largely on what the providers are obliged to do for the consumers, against the background of rising tuition fees. This framework does not always sit comfortably with lecturers in the context of a learning and teaching relationship, as it appears to ignore the reciprocal obligations lecturers and students have to one another. The purpose of this article is to offer an alternative view of what lecturers and students are obliged to (...)
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  16.  24
    Washington's Citizen Virtue: Greenough and Houdon.Garry Wills - 1984 - Critical Inquiry 10 (3):420-441.
    Washington eludes us, even in the city named for him. Other leaders are accessible there—Lincoln brooding in square-toed rectitude at his monument, a Mathew Brady image frozen in white, throned yet approachable; Jefferson democratically exposed in John Pope’s aristocratic birdcage. Majestic, each, but graspable.Washington’s faceless monument tapers off from us however we come at it—visible everywhere, and perfect; but impersonal, uncompelling. Yet we should remember that this monument, unlike the other two, was launched by private efforts. When government energies were (...)
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  17.  5
    Augustine's "Confessions": A Biography.Garry Wills - 2011 - Princeton University Press.
    In this brief and incisive book, Pulitzer Prize-winning historian Garry Wills tells the story of the Confessions--what motivated Augustine to dictate it, how it asks to be read, and the many ways it has been misread in the one-and-a-half millennia since it was composed. Following Wills's biography of Augustine and his translation of the Confessions, this is an unparalleled introduction to one of the most important books in the Christian and Western traditions. Understandably fascinated by the story of Augustine's life, (...)
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  18.  4
    Saint Augustine.Garry Wills - 1999
    For centuries, Augustine of Hippo's writings have moved and fascinated readers. With the fresh, keen eye of a writer whose own intellectual analysis has won him a Pulitzer Prize, Garry Wills examines this famed fourth-century bishop and seminal thinker whose grounding in classical philosophy informed his influential interpretation of the Christian doctrines of mind and body, wisdom and God.Saint Augustine explores both the great ruminator on the human condition and the everyday man who set pen to parchment. It challenges (...)
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  19. Social Kind Generics and the Dichotomizing Perspective.Will Fraker - 2023 - Philosophical Psychology 37.
    Generics about social kinds (or GSKs) frequently propagate descriptions that carry normative force (e.g., 'women are emotional'). Some philosophers of language attribute this to GSKs’ tendency to transmit essentialist beliefs about social kinds. According to these accounts, utterances of GSKs implicate that there is something in the nature of social kinds that causes them to possess the properties described, and that individual members of these social kinds therefore ought to exhibit (or be expected to exhibit) these properties. Here, I draw (...)
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  20. The neural basis of the interaction between theory of mind and moral judgment.Liane Young, Fiery Cushman, Marc Hauser & and Rebecca Saxe - 2007 - Proceedings of the National Academy of Sciences 104 (20):8235-8240.
    Is the basis of criminality an act that causes harm, or an act undertaken with the belief that one will cause harm? The present study takes a cognitive neuroscience approach to investigating how information about an agent’s beliefs and an action’s conse- quences contribute to moral judgment. We build on prior devel- opmental evidence showing that these factors contribute differ- entially to the young child’s moral judgments coupled with neurobiological evidence suggesting a role for the right tem- poroparietal (...)
     
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  21.  23
    Laughing at Nothing: Humor as a Response to Nihilism (review).Will Slocombe - 2004 - Philosophy and Literature 28 (2):449-452.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Laughing at Nothing: Humor as a Response to NihilismWill SlocombeLaughing at Nothing: Humor as a Response to Nihilism, by John Marmysz. 209 pp. Albany: SUNY Press, 2003; $54.50 cloth, $17.95 paper.Nihilism has become a (relatively) more popular theme in academia in recent years. Aside from the revival of standby texts such as Goudsblom's Nihilism and Culture and Rosen's Nihilism, there has been a glut of books in areas (...)
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  22.  14
    Marx.Vanessa Wills - 2019 - In Graham Oppy (ed.), A Companion to Atheism and Philosophy. Chichester, UK: Wiley. pp. 43–57.
    As unstintingly irreligious as he was, Karl Marx was not an atheist. He was a staunch opponent of supernatural belief, yet neither did he embrace agnosticism as the position of claiming no answer to the question whether or not God exists. Rather, Marx argued that it was incoherent and pointless even to pose that very question. His irreligion is best understood not primarily as an ontological stance on the existence or nonexistence of God, but rather as part and parcel of (...)
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  23.  56
    Would They Follow What has been Laid Down? Cancer Patients' and Healthy Controls' Views on Adherence to Advance Directives Compared to Medical Staff.Stefan Sahm, R. Will & G. Hommel - 2005 - Medicine, Health Care and Philosophy 8 (3):297-305.
    Advance directives are propagated as instruments to maintain patients’ autonomy in case they can no longer decide for themselves. It has been never been examined whether patients’ and healthy persons themselves are inclined to adhere to these documents. Patients’ and healthy persons’ views on whether instructions laid down in advance directives should be followed because that is (or is not) “the right thing to do”, not because one is legally obliged to do so, were studied and compared with that (...)
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  24.  4
    The Apparent Conflict of Transcendentalism and Immanentism in Kwame Gyekye and Kwasi Wiredu’s Interpretation of the Akan Concept of God.Ada Agada - 2017 - Filosofia Theoretica 6 (1):23-38.
    In this paper I compare Kwame Gyekye’s transcendentalist interpretation of the Akan conception of God with Kwasi Wiredu’s immanentist interpretation. I highlight the tension between the two thinkers’ interpretations of Akan religious thought within the broader conflict between transcendence and immanence. Using the analytic, critical, and interpretative method, I show how the reconciliation of Gyekye and Wiredu’s divergent, yet paradoxically overlapping visionscan be effected in the idea of panpsychism. In the process of effecting this reconciliation, I open up a (...)
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  25.  16
    The apparent conflict of transcendentalism and immanentism in Kwame Gyekye and Kwasi Wiredu’s interpretation of the Akan concept of God.Ada Agada - 2017 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 6 (1):23-38.
    In this paper I compare Kwame Gyekye’s transcendentalist interpretation of the Akan conception of God with Kwasi Wiredu’s immanentist interpretation. I highlight the tension between the two thinkers’ interpretations of Akan religious thought within the broader conflict between transcendence and immanence. Using the analytic, critical, and interpretative method, I show how the reconciliation of Gyekye and Wiredu’s divergent, yet paradoxically overlapping visions can be effected in the idea of panpsychism. In the process of effecting this reconciliation, I open up (...)
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  26.  36
    Eternity and the Time of Education.Robert Cummings Neville - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 2:237-243.
    Part of the recent neglect of eternity comes from a poor definition of it as static abstraction, as mere form, or even robust form that is not so mere. This, of course, could not be what the ancients such as Origin or Plotinus must have meant when they claimed that God is eternal, and thus more real than things that change. Therefore, my first task here is to develop a contemporary theory of eternity that is worth being an orientation point (...)
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  27. Of Gods and Clocks: Free Will and Hobbes-Bramhall Debate.Paul Russell - 2021 - In Recasting Hume and Early Modern Philosophy: Selected Essays. New York, NY, USA: pp. 133-157.
    Contrary to John Bramhall and critics like him, Thomas Hobbes takes the view that no account of liberty or freedom can serve as the relevant basis on which to distinguish moral from nonmoral agents or explains the basis on which an agent becomes subject to law and liable to punishment. The correct compatibilist strategy rests, on Hobbes’s account, with a proper appreciation and description of the contractualist features that shape and structure the moral community. From this perspective human agents (...)
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  28.  10
    Three Cups.Will Buckingham - 2011-03-04 - In Fritz Allhoff, Scott F. Parker & Michael W. Austin (eds.), Coffee. Wiley‐Blackwell. pp. 125–137.
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  29.  46
    Hypothetical Necessity and the Laws of Nature: John Locke on God's Legislative Power.Elliot Rossiter - unknown
    The focus of my dissertation is a general and comprehensive examination of Locke’s view of divine power. My basic argument is that John Locke is a theological voluntarist in his understanding of God’s creative and providential relationship with the world, including both the natural and moral order. As a voluntarist, Locke holds that God freely imposes both the physical and moral laws of nature onto creation by means of his will: this contrasts with the intellectualist perspective in which (...)
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  30. ‘All is Foreseen, and Freedom of Choice is Granted’: A Scotistic Examination of God's Freedom, Divine Foreknowledge and the Arbitrary Use of Power.Liran Shia Gordon - 2019 - Heythrop Journal 60 (5):711-726.
    Following an Open conception of Divine Foreknowledge, that holds that man is endowed with genuine freedom and so the future is not definitely determined, it will be claimed that human freedom does not limit the divine power, but rather enhances it and presents us with a barrier against arbitrary use of that power. This reading will be implemented to reconcile a well-known quarrel between two important interpreters of Duns Scotus, Allan B. Wolter and Thomas Williams, each of whom (...)
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  31. Obligations of Gratitude and Correlative Rights.Tony Manela - forthcoming - Oxford Studies in Normative Ethics 5.
    This article investigates a puzzle about gratitude—the proper response, in a beneficiary, to an act of benevolence from a benefactor. The puzzle arises from three platitudes about gratitude: 1) the beneficiary has certain obligations of gratitude; 2) these obligations are owed to the benefactor; and 3) the benefactor has no right to the fulfillment of these obligations. These platitudes suggest that gratitude is a counterexample to the “correlativity thesis” in the moral domain: the claim that strict moral obligations correlate to (...)
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  32. Good will and the moral worth of acting from duty.Robert N. Johnson - 2009 - In Thomas E. Hill (ed.), The Blackwell Guide to Kant's Ethics. Oxford, UK: Wiley-Blackwell. pp. 17–51.
    The first section of the Groundwork begins “It is impossible to imagine anything at all in the world, or even beyond it, that can be called good without qualification— except a good will.”1 Kant’s explanation and defense of this claim is followed by an explanation and defense of another related claim, that only actions performed out of duty have moral worth. He explains that actions performed out of duty are those done from respect for the moral law, and then culminates (...)
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  33. Ambassadors of the game: do famous athletes have special obligations to act virtuously?Christopher C. Yorke & Alfred Archer - 2020 - Journal of the Philosophy of Sport 47 (2):301-317.
    Do famous athletes have special obligations to act virtuously? A number of philosophers have investigated this question by examining whether famous athletes are subject to special role model obligations (Wellman 2003; Feezel 2005; Spurgin 2012). In this paper we will take a different approach and give a positive response to this question by arguing for the position that sport and gaming celebrities are ‘ambassadors of the game’: moral agents whose vocations as rule-followers have unique implications for their non-lusory lives. According (...)
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  34.  7
    The Spiritual Logic of Ramon Llull (review).Amador Vega - 1990 - Journal of the History of Philosophy 28 (1):127-128.
    In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 127 from Adam, and inheriting "real sins" with real "guilt." From his De libero arbitrio onward, Augustine sees that if Adam's is the sin of someone "other" than ourselves, then it is alienum to us, is simply not "our" sin, and we cannot be held "guilty" of it. On the other hand, he is willing to accept that God might fittingly decree that Adam's descendants (...)
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  35. The moral obligations of reasonable non-believers: A special problem for divine command metaethics.Wes Morriston - 2009 - International Journal for Philosophy of Religion 65 (1):1 - 10.
    People who do not believe that there is a God constitute an obvious problem for divine command metaethics. They have moral obligations, and are often enough aware of having them. Yet it is not easy to think of such persons as “hearing” divine commands. This makes it hard to see how a divine command theory can offer a completely general account of the nature of moral obligation. The present paper takes a close look at this issue as it emerges (...)
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  36. Does Malebranche need efficacious ideas? The cognitive faculties, the ontological status of ideas, and human attention.Susan Peppers-Bates - 2005 - Journal of the History of Philosophy 43 (1):83-105.
    In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 43.1 (2005) 83-105 [Access article in PDF] Does Malebranche Need Efficacious Ideas? The Cognitive Faculties, the Ontological Status of Ideas, and Human Attention Susan Peppers-Bates But whatever effort of mind I make, I cannot find an idea of force, efficacy, of power, save in the will of the infinitely perfect Being. Malebranche, Elucidation 15 One of the signatures of 17th century rationalists is (...)
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  37. The Natural Love of God Over Self: The Role of Self-Interest in Thirteenth-Century Ethics.Thomas M. Osborne - 2001 - Dissertation, Duke University
    This dissertation uses the context of the thirteenth-century debate about the natural love of God over self to clarify the difference between the ethical system of Thomas Aquinas and that of John Duns Scotus. Although Thomas and Scotus both believe that such love is possible, they disagree about the reasons for this position. ;Early thirteenth-century thinkers, such as William of Auxerre and Philip the Chancellor, were the first to distinguish between a natural love of God and charity, which is a (...)
     
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  38. The Free Will Defense Revisited: The Instrumental Value of Significant Free Will.Frederick Choo & Esther Goh - 2019 - International Journal of Theology, Philosophy and Science 4:32-45.
    Alvin Plantinga has famously responded to the logical problem of evil by appealing to the intrinsic value of significant free will. A problem, however, arises because traditional theists believe that both God and the redeemed who go to heaven cannot do wrong acts. This entails that both God and the redeemed in heaven lack significant freedom. If significant freedom is indeed valuable, then God and the redeemed in heaven would lack something intrinsically valuable. However, if significant freedom is not intrinsically (...)
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  39.  5
    Cracking God’s roof: Manifestation and adaptation on the intuitive nature of creating electronic music with tablet computers.Willard G. Van De Bogart - 2020 - Technoetic Arts 18 (1):73-89.
    Electronic music is advancing not only in the way it is being used in performance but also in the technological sense, due to software developers advancing the ability of the synthesizer to enable the composer to create newer sounds. The introduction of the amino acid and protein synthesizers from MIT is one such example, along with sampling sounds from interstellar bodies through the process of sonification in order to create presets as additional source material for the composer’s palette. The (...)
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  40. In defense of the timeless solution to the problem of human free will and divine foreknowledge.Ciro De Florio & Aldo Frigerio - 2015 - International Journal for Philosophy of Religion 78 (1):5-28.
    In this paper, we will defend a particular version of the timeless solution to the problem of divine foreknowledge and human freedom. Our strategy is grounded on a particular temporal framework, which models the flow of time and a libertarian understanding of freedom. The propositions describing a certain act by an agent have an indeterminate truth value until the agent makes her choice; therefore, they become true or false when a decision is made. In order to account for this change (...)
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  41.  30
    Wat Heeft God Met De Moraal Te Maken? - What Has God To Do With Morality?De Goddelijke Gebodstheorie Van De Morele Verplichting - The Divine Command Theory Of Moral Obligation.A. Van Den Beld - 1997 - Bijdragen 58 (4):362-380.
    The article deals with the classical idea that God's will is the foundation of moral obligation. The particular theory should be understood as a theory of a certain moral practice. Therefore, its 'Sitz im Leben' is first invoked by means of an episode of Walter Scott's The Heart of Midlothian. Then a strong version of the theory is stated and defended against a couple of current and classical objections. A successful defense would give rational support to the theory, (...)
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  42.  18
    Metaphysical Basis of Freedom of Will: Examination, Critical Edition and Translation of Dāwūd al-Qarṣī’s Risāl'h fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah.Mustafa Borsbuğa - 2021 - Kader 19 (1):233-321.
    This study will examine how Dāvūd al-Qarṣī, an 18th-century Ottoman scholar, resolved the paradox between human freewill and God being the creator of everything in his work Risālâh fi’l-ikhtiyārāt al-juzʾiyyah wa’l-irādāt al-qalbiyyah. In addition, in this study, the critical edition and translation of the risālah will also be provided. The treatise which is the subject of the present study is a link in the series of works written under the title of human acts in the Islamic thought tradition regarding al-irādah (...)
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  43.  69
    How do ‘Public’ Values Influence Individual Health Behaviour? An Empirical-Normative Analysis of Young Men’s Discourse Regarding HIV Testing Practices: Table 1.Rod Knight, Will Small & Jean Shoveller - 2016 - Public Health Ethics 9 (3):264-275.
    Philosophical arguments stemming from the public health ethics arena suggest that public health interventions ought to be subject to normative inquiry that considers relational values, including concepts such as solidarity, reciprocity and health equity. As yet, however, the extent to which ‘public’ values influence the ‘autonomous’ decisions of the public remains largely unexplored. Drawing on interviews with 50 men in Vancouver, Canada, this study employs a critical discourse analysis to examine participants’ decisions and motivations to voluntarily access HIV testing (...)
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  44. Hegel, Hinrichs, and Schleiermacher on Feeling and Reason in Religion: The Texts of Their 1821–22 Debate.Ed. trans. and with introductions by Eric von der Luft also including A. new critical edition of the German text of Hegel’S. “Hinrichs Foreword.” (Studies in German Thought and History & 3) - 1987.
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  45.  21
    God, Free Will and Morality. [REVIEW]R. Kane - 1985 - Review of Metaphysics 39 (2):374-375.
    The early chapters of this book deal with what the author calls the "dilemma of obligability.". The apparent dilemma is that obligability is not compatible with either determinism or indeterminism. The author believes the dilemma can be avoided by denying the principle that "'ought' implies 'can'," or the principle that obligability entails substitutability. This is because, as the dilemma is presented in the book, it is generated by the assumption that obligability entails substitutability together with arguments to (...)
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  46. God, Evil, and Alvin Plantinga on the Free-Will Defense.Ciro De Florio & Aldo Frigerio - 2013 - European Journal for Philosophy of Religion 5 (3):75--94.
    In this paper we will give a critical account of Plantinga’s well-known argument to the effect that the existence of an omnipotent and morally perfect God is consistent with the actual presence of evil. After presenting Plantinga’s view, we critically discuss both the idea of divine knowledge of conditionals of freedom and the concept of transworld depravity. Then, we will sketch our own version of the Free-Will Defence, which maintains that moral evil depends on the misuse of human freedom. (...)
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  47. "My Place in the Sun": Reflections on the Thought of Emmanuel Levinas.Committee of Public Safety - 1996 - Diacritics 26 (1):3-10.
    In lieu of an abstract, here is a brief excerpt of the content:Martin Heidegger and OntologyEmmanuel Levinas (bio)The prestige of Martin Heidegger 1 and the influence of his thought on German philosophy marks both a new phase and one of the high points of the phenomenological movement. Caught unawares, the traditional establishment is obliged to clarify its position on this new teaching which casts a spell over youth and which, overstepping the bounds of permissibility, is already in vogue. For once, (...)
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  48.  20
    Salvation and Speech Act. Reading Luther with the Aid of Searle’s Analysis of Declarations.Jacob R. Randolph - 2017 - Perichoresis 15 (1):101-116.
    Many Luther scholars have made passing reference to Martin Luther’s theology of the Word as a ‘speech-act’ theology. This essay aims to probe points of continuity and discontinuity between Luther’s understanding of the Word, as exemplified in the promise of God, and a particular speech-act philosophy as posited by John Searle. The analysis of Searle in the area of declarations, as well as a survey of Lutheran conceptions of the Word of promise in both sacrament and Scripture, will evidence specific (...)
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  49.  37
    Peter of Palude and the Fiery Furnace.Zita V. Toth - 2020 - History of Philosophy Quarterly 37 (2):121-142.
    According to most medieval thinkers, whenever something causally acts on another thing, God also acts with it. Durand of St.-Pourçain, an early fourteenth-century Dominican philosopher, disagrees. This paper is about a fourteenth-century objection to Durand’s view, which I will call the Fiery Furnace Objection, as formulated by Durand’s contemporary, Peter of Palude. Although Peter of Palude is not usu- ally regarded as a particularly original thinker, this paper calls attention to one of his more interesting controversies with his (...)
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  50. The virtue of obedience.Joseph Shaw - 2002 - Religious Studies 38 (1):63-75.
    In this paper I give an account and defence of the thought and practice associated with the notion of obedience in religious ethics, especially in reply to the claim that obedience is necessarily unconscientious. First, I argue that it is conscientious to give weight to commands if they are identifiable as pieces of authoritative advice, or, as theists commonly believe, if they have intrinsic moral force. Second, I argue that a theist's strictly moral reasons for fulfilling obligations are not (...)
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