November 21, 2015
"Counteressential Conditionals" in Thought
My paper "Counteressential Conditionals" has just been accepted (conditional on further revisions) by Thought. This is a revised and expanded version of a paper that I will be presenting at the Central APA in Chicago on March 3. The journal's self-archiving policy does not permit me to post the final version, so you'll have to wait on that, but the short version that will be presented at the APA is available here. This is a more or less straight metaphysics paper (my first!), but it fits in with my work in philosophy of religion/philosophical theology. These kind of conditionals play...
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July 25, 2014
Regarding All Those Possible Arnaulds
One of the main topics of the Leibniz-Arnauld correspondence is the question how, on Leibniz's theory, it can be true that Arnauld might have had children and been a physician rather than being a celibate theologian (see Arnauld's letter of May 13, 1686). One of the curious things that happens in this discussion is that both Leibniz and Arnauld start talking about the many Adams and many Judases and many Arnaulds in the various possible worlds, with Leibniz insisting that none of them is identical to the actual Adam/Judas/Arnauld. In that May 13 letter, Arnauld even speaks of 'several mes',...
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August 11, 2010
Some Odd Brute Contingincies in Plantinga's Free Will Defense
Once upon a time, many philosophers believed that there was a logical problem of evil. That is, it was held that the (obviously true) proposition that there is some evil in the world logically entails that there is no God. (Where God is conceived as omnipotent and perfectly good.) I imagine that a lot of philosophers still believe this, but today few are arguing for it in print. Instead, atheist philosophers now typically put forth an evidentiary problem of evil. That is, they propound an argument something like this: The more evil there is, the less likely it is that...
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November 21, 2009
Quote of the Day: A Science Fiction Thought Experiment in Aristotle
Therefore, however many things appear to come about in different types of material, for instance, a circle in bronze and stone and wood, it seems clear that neither bronze nor stone is part of the substance of a circle, since they can be separated. But even for things that are not observed to be separated, there is no reason why the same results should not follow, just as even if all circles that were seen were bronze, nonetheless bronze would be no part of the form, but it would be difficult to separate them in thought. For instance, the form human is always observed in flesh and bones and these sorts of parts. Are these parts therefore part of the form and the definition [of human]? ...
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