My topic is Alvin Plantinga’s ’solution’ to one of the many forms that the problem of evil takes: the modal abstract form. This form of the problem is abstract in that it does not deal with the amounts or kinds of evil which exist, but only with the fact that there is some evil or other. And it is modal in that it concerns the compossibility of the following propositions, not any evidential relation between them: God is omnipotent, omniscient, and (...) wholly goodand There is evil in the world. (shrink)

In this paper, I shall present and defend an ontological argument for the existence of God. The argument has two premises: possibly, God exists, and necessary existence is a perfection. I then defend, at length, arguments for both of these premises. Finally, I shall address common objections to ontological arguments, such as the Kantian slogan, and Gaunilo-style parodies, and argue that they do not succeed. I conclude that there is at least one extant ontological argument that is plausibly sound.

Plantinga’s Free Will Defense is an argument that, possibly, God cannot actualize a world containing significant creaturely free will and no wrongdoings. I will argue that if standard Molinism is true, there is a pair of worlds w1 and w2 each of which contains a significantly free creature who never chooses wrongly, and that are such that, necessarily, at least one of these worlds is a world that God can actualize.

This book investigates what it means, and whether it is coherent, to say that there is a God.

No Abstract Alvin Plantinga's free will defense is based on the idea of transworld depravity. Plantinga claims that if an essence suffers from transworld depravity, then it is not possible for God to actualize a world in which the instantiation of that essence only does what is right. If every essence suffers from transworld depravity, then it is not possible for God to actualize a world in which there is moral good but no moral evil. I begin by describing possible (...) worlds that imply it is impossible for every essence to suffer from transworld depravity. I then show how to modify the concept of transworld depravity to avoid this problem, and to allow for the possibility that every essence suffers from transworld depravity. This new formulation of transworld depravity has an interesting consequence, and this leads to an alternative free will defense that is not based on the concept of transworld depravity. I introduce the concept of an unobtainable world, and use this to develop an alternative version of the free will defense that is preferable to one based on the concept of transworld depravity. (shrink)

Alvin Plantinga's free will defense is based on the idea of transworld depravity. Plantinga claims that if every essence suffers from transworld depravity, then it is not possible for God to actualize a world in which there is moral good but no moral evil. I describe possible worlds that imply it is impossible for every essence to suffer from transworld depravity. I then show how to modify the concept of transworld depravity to avoid this problem, and formulate an alternative free (...) will defense that is based on the concept of unobtainable worlds instead of transworld depravity. (shrink)

The Modal Perfection Argument (MPA) for the existence of a Supreme Being is a new ontological argument that is rooted in the insights of Anselm, Leibniz and Gödel. Something is supreme if and only if nothing is possibly greater, and a perfection is a property that it is better to have than not. The premises of MPA are that supremity is a perfection, perfections entail only perfections, and the negation of a perfection is not a perfection. I do three things (...) in this paper. First, I prove that MPA is valid by constructing a formal deduction of it in second order modal logic. Second, I argue that its premises are true. Third, I defend the argument and the logic used against some likely objections. (shrink)

In his recent essay in the Philosophical Review, “Truth and Freedom,” Trenton Merricks contends (among other things) that the basic argument for the incompatibility of God's foreknowledge and human freedom is question-begging. He relies on a “truism” to the effect that truth depends on the world and not the other way around. The present essay argues that mere invocation of this truism does not establish that the basic argument for incompatibilism is question-begging. Further, it seeks to clarify important elements of (...) the debate, including the fixity-of-the-past premise in the incompatibilist's argument and the Ockhamist response. It sketches some potential links between the issues here and recent work on ontological dependence, and it connects the issues raised by Merricks to important work that has appeared in (among other places) the Philosophical Review. (shrink)