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Displaying: 31-40 of 1002 documents


dualism and physicalism
31. Philosophia Christi: Volume > 20 > Issue: 1
Lynne Rudder Baker The First-Person Perspective
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Baker rejects naturalistic views that exclude first-person facts. Persons are emergent, constituted entities having first-person perspectives (FPPs) that are ineliminable, first-personal, dispositional, multi-stage properties. Persons appear gradually with FPPs in the rudimentary stage (intentional, conscious thought), but are distinguished by the later, robust stage (self-consciousness). We possess first-person perspectives essentially and thereby have first-personal persistence conditions. Transtemporal identity is unanalyzable, requiring a variant of the Simple View. All that can be said is that a person exists whenever her FPP is exemplified. The view is “not-so-simple” because (among other things) it eschews substance dualism.
32. Philosophia Christi: Volume > 20 > Issue: 1
Angus Menuge The First-Person Perspective Is Not a Mere Mental Property
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Lynne Rudder Baker maintained that persons are essentially constituted by a first-person perspective. But she argued that this perspective is only an emergent property: it does not require a mental substance. In this paper, I argue that the first-person perspective cannot be a mere mental property, because it presupposes the existence of a mental substance. This makes it incoherent to claim that possession of a first-person perspective is what makes an individual a person. And, intentionality, which is required to have a first-person perspective, also presupposes a mental subject. So the constitution view is not successful in avoiding substance dualism.
33. Philosophia Christi: Volume > 20 > Issue: 1
Jonathan J. Loose The Constitution View: Not So Simple
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Lynne Rudder Baker’s work was driven by commitments to quasi-naturalist materialism and the ontological distinctiveness of human persons. The incompatibility of these commitments is apparent in her constitution view (CV). Baker's “Not-so-simple Simple View” of personal identity is inferior to the Simple View traditionally associated with substance dualism since CV’s underlying account of persons is vacuous. It also entails a dilemma: either indeterminate identity or the problem of the many. Finally, CV also fails to support Baker’s view that human persons do not begin to exist prior to the acquisition of a capacity for conscious, intentional thought.
34. Philosophia Christi: Volume > 20 > Issue: 1
Joshua R. Farris Souls, Emergent and Created: Why Mere Emergent Dualism Is Insufficient
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With the challenges from science, there has been a shift away from traditional or classical versions of substance dualism (most notably Thomism and Cartesianism come to mind) toward emergentist accounts of the mind. Of particular importance for those still inclined to make some distinction between the mind and brain, emergent substance dualism provides an attractive option. However, it promises more than it can deliver. In the present article, I show that a version of emergent substance dualism, where the brain produces a soul (what I call mere emergent substance dualism), lacks the resources to account for the particularity of the soul. I show that, if, in fact, souls (in this case human souls) have primitive thisness, then physical laws could not produce these souls. That being the case, I show how creationism and emergent substance dualism, rather than being disjunctive options, are compatible. In the end, what I call emergent-creationism or creationist-emergentism provides an attractive theory of the origin of souls.
35. Philosophia Christi: Volume > 20 > Issue: 1
William Hasker Emergent Dualism and Emergent Creationism: A Response to Joshua Farris
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Joshua Farris offers “emergent creationism” as an alternative to emergent dualism. It is argued that emergent creationism cannot deliver some of the advantages claimed for it, and that Farris’s objections to emergent dualism are not compelling.
articles
36. Philosophia Christi: Volume > 20 > Issue: 1
Stephen E. Parrish Defending Theistic Conceptualism
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There has been much discussion of the relationship between God and abstract objects. Three positions taken by theists are Absolute Creationism, Theistic Conceptualism, and Antirealism. I argue that Theistic Conceptualism combined with Perfect Being theology can avoid common criticisms, and that it renders the created abstract objects of Absolute Creationism unnecessary. I also hold that Antirealism is quite close to Theistic Conceptualism, and that Antirealism when combined with God as an omniscient being ends up being almost indistinguishable from it.
37. Philosophia Christi: Volume > 20 > Issue: 1
Christopher Woznicki Peter Martyr Vermigli’s Account of Petitionary Prayer: A Reformation Alternative to Contemporary Two-Way Contingency Accounts
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Many contemporary philosophical accounts of petitionary prayer assume that petitionary prayer attempts to persuade God to act by giving God reasons to do that which God would otherwise not have done had the prayer not been offered. Alternatively, this essay suggests there is an account of what petitionary prayer accomplishes that has largely been left underexplored in contemporary philosophical literature: the Secondary-Causal Account. I suggest that the work of the Italian Reformer, Peter Martyr Vermigli, is a helpful resource for developing this alternative which is faithful to Scripture, meets confessional requirements, and can meet common intuitions about prayer.
38. Philosophia Christi: Volume > 20 > Issue: 1
John C. Wingard, Jr. God and Possible Worlds: A Reformed Exploration
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In this essay I consider how God is related to possible worlds from a classically evangelical and Reformed perspective, contending that God’s essential perfections determine what is genuinely possible. I then consider briefly three views that take God to be a significant delimiter of possible worlds and offer some defense of one of those views, the view that there are many genuinely possible worlds that are equally and unsurpassably good and that God might have chosen to actualize. I conclude by noting two significant implications of my position, one epistemological and the other concerning the problem of evil.
39. Philosophia Christi: Volume > 20 > Issue: 1
Daniel A. Bonevac Pauline Arguments for God’s Existence
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In Acts 17, Paul offers general framework for demonstrating the existence of God—a supernatural being, a creator, designer, and ultimate purpose of the universe, who cannot be identified with anything natural but instead underlies and explains the natural world as a whole. What Paul says, combined with unstated theses about causation and explanation that his Stoic and Epicurean audience would have shared, adds up to a powerful argument for God’s existence. Cosmological and design arguments emerge as special cases.
40. Philosophia Christi: Volume > 20 > Issue: 1
Stephen T. Davis “Nobody Has the Right to Tell Me What to Believe or Do”: The Illusion of Human Autonomy
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The word “autonomy” has many uses in contemporary philosophy and culture, some of them helpful. But Joel Feinberg says, “I am autonomous if I rule me, and no one else rules I.” Certain philosophers (among them, James Rachels) turn this sort of sentiment into an argument against religion. A principle of obedience to God—so they say—violates one’s personal autonomy. In the present paper, I reply to such arguments and try to sort out what is acceptable and what is unacceptable about autonomy.