In his 1998 postscript to ‘The Possibility of Resurrection’ Peter van Inwagen argues that the scenario he describes by which God might resurrect a human organism, even though probably not true, is still conceivable and, consequently, ‘serves to establish a possibility’, namely, the metaphysical possibility of the resurrection of material beings. Van Inwagen, however, has also argued in favour of ‘modal scepticism’ [van Inwagen in, God, knowledge and mystery: essays in philosophical theology, Cornell University Press, Ithaca 1995b, pp. 11–12; van (...) Inwagen in, Philos Stud 92:67–84, 1998a]. That is, he thinks that we should limit all our claims about what is possible to ‘ordinary propositions about everyday matters’, 1998a). In this paper I argue that van Inwagen’s modal argument as found in ‘The Possibility of Resurrection’ is inconsistent with his modal scepticism as found in ‘Modal Epistemology’. In consequence, I argue that, given his modal scepticism, the task van Inwagen set himself in ‘The Possibility of Resurrection’ has not been achieved. (shrink)

Many religiously minded materialist philosophers have attempted to understand the doctrine of the survival of death from within a physicalist approach. Their goal is not to show the doctrine false, but to explain how it can be true. One such approach has been developed by Peter van Inwagen. After explaining what I call the duplication objection, I present van Inwagen’s proposal and show how a proponent might attempt to solve the problem of duplication. I argue that the very features of (...) the view that aid the proponent in responding to the duplication objection entails the possibility of an impossible state of affairs—that two distinct persons can at the same time be identical with the same bundle of material simples. The religiously minded materialist is caught between the horns of a dilemma. One’s view regarding human persons must be robust enough to account for personal identity over time, and so not fall to the duplication objection. At the same time, the view must not entail the possibility of two persons temporarily having complete coincident existence. (shrink)

Many philosophers have taken there to be an important relation between personal identity and several of our practical concerns (among them moral responsibility, compensation, and self-concern). I articulate four natural methodological assumptions made by those wanting to construct a theory of the relation between identity and practical concerns, and I point out powerful objections to each assumption, objections constituting serious methodological obstacles to the overall project. I then attempt to offer replies to each general objection in a way that leaves (...) the project intact, albeit significantly changed. Perhaps the most important change stems from the recognition that the practical concerns motivating investigation into personal identity turn out to be not univocal, as is typically thought, such that each of the different practical concerns may actually be related to personal identity in very different ways. (shrink)

Some theists have adopted materialism for human persons. They associate this metaphysics with their belief in resurrection and focus on problems arising from personal identity, temporal gaps or material constitution, but, in this paper, I argue that being a materialist for human persons leads to an epistemological problem regarding our knowledge of God’s life. The only way to avoid this problem is to choose a particular materialist metaphysics for human persons, that is, a constitution theory that emphasizes the irreducibility of (...) the first-person perspective. (shrink)

Hume famously argues that the laws of nature provide us with decisive reason to believe that any testimony of a miracle is false. In this paper, I argue that the laws of nature, as such, give us no reason at all to believe that the testimony of a miracle is false. I first argue that Hume’s proof is unsuccessful if we assume the Humean view of laws, and then I argue that Hume’s proof is unsuccessful even if we assume the (...) governing view of laws. I conclude that regardless of which kind of view we adopt, the fact that a miracle is a violation of the laws of nature does not give us any reason to believe it did not happen. (shrink)

With substance dualism and the existence of God, Swinburne (2004, The Existence of God, Oxford University Press, Oxford) and Moreland (2010, Consciousness and the Existence of God, Routledge, New York) have argued for a very powerful explanatory mechanism that can readily explain several philosophical problems related to consciousness. However, their positions come with presuppositions and ontological commitments which many are not prepared to share. The aim of this paper is to improve on the Swinburne-Moreland argument from consciousness by developing an (...) argument for the existence of God from consciousness without being committed to substance dualism. The argument proceeds by suggesting a solution to the exceptional-point-of-view problem, i.e., the question how it can be explained that there is a conscious being lucky enough to experience the point of view of a relatively tiny brain amidst a giant universe that is indifferent about which physical entities it brings about according to the laws of physics. (shrink)