This article examines the question of whether the atheist and the believer can understand each other, to the point of being friends intellectually. The answer is no. The atheist and the believer can be best enemies, but their epistemic disagreement is definitely radical. For it is not a disagreement on religious belief itself, but about what allows the believer to believe. The article examines some aspects of John Greco’s concept of ”friendly theism’, the discussion of conciliationism and anti-conciliatonism, and (...) the epistemic role of the Holy Spirit. (shrink)

This paper examines whether atheists, who believe that God does not exist, can have faith. Of course, atheists have certain kinds of faith: faith in their friends, faith in certain ideals, and faith in themselves. However, the question we’ll examine is whether atheists can have theistic faith: faith that God exists. Philosophers tend to fall on one of two extremes on this question: some, like Dan Howard-Snyder (2019) and Imran Aijaz (2023), say unequivocally no; others, like Robert Whitaker (2019) and (...) Sam Lebens (2023), say unequivocally yes. Here, I take a middle position: I argue that atheists can have action-focused theistic faith (faith in how they act) but not attitude-focused theistic faith (faith in what attitudes they have). (shrink)

People in many parts of the world link morality with God and see good ethical values as an important benefit of theistic belief. A recent survey showed that Americans, for example, distrust atheists more than any other group listed in the survey, this distrust stemming mainly from the conviction that only believers in God can be counted on to respect morality. I argue against this widespread tendency to see theism as the friend of morality. I argue that our most serious (...) moral obligations -- the foundations of what can be called “ordinary morality ” -- remain in place only if God doesn’t exist. In recent years, some atheists have reacted to society’s distrust of them by claiming that atheism accommodates ordinary morality just as well as theism does. The truth is even stronger: only atheism accommodates ordinary morality. Logically speaking, morality is not common ground between theists and atheists. Morality depends on atheism. (shrink)

When I was fifteen, I was having serious doubts about the existence of a supernatural entity benevolently looking over me, and—perhaps even more disturbingly—about the possibility of an afterlife in which I would again see my friends and relatives and exist happily ever after. It was at that point that I started reading the writings of Bertrand Russell,1,2 one of the most controversial philosophers and political activists of the Twentieth century.

This chapter discusses the two most prominent recent evidential arguments from evil, due, respectively, to William Rowe and Paul Draper. I argue that neither of these evidential arguments from evil is successful, i.e. such that it ought to persuade anyone who believes in God to give up that belief. In my view, theists can rationally maintain that each of these evidential arguments from evil contains at least one false premise.

Platonic religiosity is the first of two volumes devoted to the analysis of religiosity or religious feeling (pathos) in Plato. -/- (Back cover) Platonic Religiosity is a hermeneutical attempt to read Platonic works from the perspective of their religiosity. The aspects examined in the book are limited for the moment to the most basic, perhaps even the simplest, dimensions of religious feeling, those involving the representation of a relationship between man and divinity, Earth and Heaven, "low" and "high". Low and (...) high are spatial metaphors constitutive of our thinking. Although, in this case, they indicate the link between man and the super-sensible world, they also presuppose, at all times, the devout feeling (and the risk) of an insurmountable distance and remoteness that divides men from the numen. The need to affirm the relationship partly overcomes the presence of this feeling of distance, but never manages to neutralise it completely. -/- Religious feeling as such always oscillates between two terms: the need to establish a relationship with the divinity, and thus to guarantee its proximity to man, and the affirmation of its transcendence, namely the distance that divides us from the numen, up to the point, eventually, where the danger becomes the greatest: the denial of the god by man (atheism) or the human feeling of being abandoned by the god. The presence of these oscillations in the Platonic texts is analysed in several chapters of the book, devoted to different themes, such as the representations of reciprocity (do ut des), the images of the friendly god and the hostile god, the feeling of the threshold, prayers and invocations, verecundia and nostalgia, the feeling of dependence, the notion of prescience, assimilation to the god, the different types of ineffability, the role of atheism and incredulity, and lastly the notion of conversion, which substantiates Platonic religiosity by characterising it in the sense of a redemption-belief. (shrink)

Nietzsche’s name has become almost synonymous with militant atheism. Born into a pious Christian family, this son of a Lutheran pastor declared himself the Antichrist. But could this have been yet another of his masks of hardness? Nietzsche rarely revealed his innermost self in the published writings, and this can be gleaned mainly from his private letters and the accounts of friends. These sources bring to light the philosopher’s inner struggle with his own, deeply religious nature.Losing his father at (...) a young age was a calamity from which Nietzsche never recovered, and I argue that his famous thought-image “God is dead” was a transfiguration of the painful memory of this loss. In this essay, I trace Nietzsche’s tortuous path from an ardent devotee of God to a vociferous critic of Christianity, a path that was punctuated with veiled longings for a loving deity. Deep in his heart, he remained faithful to Christian ideals. Rather like Cordelia, the only truly loving daughter of King Lear, Nietzsche refused to utter words of intense affection and reverence, as these had been blatantly devalued and corrupted. Instead, he adopted a mask of a wrongdoer and a blasphemer who took not the punishment but the guilt.Nietzsche’s attitude to religion is discussed from the perspective of his life, his personality, and his mental condition. The discussion draws on psychoanalytical concepts of Freud, Erikson, Winnicott and Kohut. This is not an exclusive reading, but complementary to other studies in this field. (shrink)

In my view all behavior is an expression of our evolved psychology and so intimately connected to religion, morals and ethics, if one knows how to look at them. -/- Many will find it strange that I spend little time discussing the topics common to most discussions of religion, but in my view it is essential to first understand the generalities of behavior and this necessitates a good understanding of biology and psychology which are mostly noticeable by their absence in (...) works on religion, politics, history, morals and ethics, etc. In my view most such efforts have no grasp at all of the operation of System 2, the slow cortical functions of the brain which can be equated to linguistic behavior or the mind, and which I call the Descriptive Psychology of Higher Order Thought and which I regard as the province of philosophy in the narrow sense. -/- It is my contention that the table of intentionality (rationality, mind, thought, language, personality etc.) that features prominently here describes more or less accurately, or at least serves as an heuristic for, how we think and behave, and so it encompasses not merely philosophy and psychology, but everything else (religion, history, literature, mathematics, politics etc.). Note especially that intentionality and rationality as I (along with Searle, Wittgenstein and others) view it, includes both conscious deliberative System 2 and unconscious automated System 1 actions or reflexes. -/- This collection of articles was written over the last 10 years and revised to bring them up to date (2019). All the articles are about human behavior (as are all articles by anyone about anything), and so about the limitations of having a recent monkey ancestry (8 million years or much less depending on viewpoint) and manifest words and deeds within the framework of our innate psychology as presented in the table of intentionality. As famous evolutionist Richard Leakey says, it is critical to keep in mind not that we evolved from apes, but that in every important way, we are apes. If everyone was given a real understanding of this (i.e., of human ecology and psychology to actually give them some control over themselves), maybe civilization would have a chance. As things are however the leaders of society have no more grasp of things than their constituents and so collapse into anarchy is inevitable is spite of the near universal views that religion, politics or technology can save us. See my Suicidal Utopian Delusions in the 21st Century 5th ed (2019), for a detailed exposition of this view. -/- It is critical to understand why we behave as we do and so I start with a brief review of the logical structure of rationality, which provides some heuristics for the description of language (mind, rationality, personality) and gives some suggestions as to how this relates to the evolution of social behavior. This centers around the two writers I have found the most important in this regard, Ludwig Wittgenstein and John Searle, whose ideas I combine and extend within the dual system (two systems of thought) framework that has proven so useful in recent thinking and reasoning research. As I note, there is in my view essentially complete overlap between philosophy, in the strict sense of the enduring questions that concern the academic discipline, and the descriptive psychology of higher order thought (behavior). Once one has grasped Wittgenstein’s insight that there is only the issue of how the language game is to be played, one determines the Conditions of Satisfaction (what makes a statement true or satisfied etc.) and that is the end of the discussion. No neurophysiology, no metaphysics, no postmodernism, no theology. -/- Along with many, I see it as the basic religious or moral issue of our times that America and the world are in the process of collapse from excessive population growth, most of it for the last century, and now all of it, due to 3rd world people. Consumption of resources and the addition of 3 billion more ca. 2100 will collapse industrial civilization and bring about starvation, disease, violence and war on a staggering scale. The earth loses at least 1% of its topsoil every year, so as it nears 2100, most of its food growing capacity will be gone. Billions will die and nuclear war is all but certain. In America, this is being hugely accelerated by massive immigration and immigrant reproduction, combined with abuses made possible by democracy. Depraved human nature inexorably turns the dream of democracy and diversity into a nightmare of crime and poverty. China will continue to overwhelm America and the world, as long as it maintains the dictatorship which limits selfishness and permits long term planning. The root cause of collapse is the inability of our innate psychology to adapt to the modern world, which leads people to treat unrelated persons as though they had common interests (which I suggest may be regarded as an unrecognized -- but the commonest and most serious-- psychological problem -- Inclusive Fitness Disorder). This, plus ignorance of basic biology and psychology, leads to the social engineering delusions of the partially educated who control democratic societies. Few understand that if you help one person you harm someone else—there is no free lunch and every single item anyone consumes destroys the earth beyond repair. Consequently, social policies everywhere are unsustainable and one by one all societies without stringent controls on selfishness will collapse into anarchy or dictatorship. Without dramatic and immediate changes, there is no hope for preventing the collapse of America, or any country that follows a democratic system, especially now that the Neomarxist Third World Supremacists are taking control of the USA and other Western Democracies, and helping the Seven Sociopaths who run China to succeed in their plan to eliminate peace and freedom and religion worldwide. Hence my concluding essays. Of course, it is an easily defensible point of view that Artificial Intelligence (aka Artificial Stupidity or Artificial Sociopathy) researchers are even more evil than the Democrats and the CCP, and I make brief comments on this as well. -/- Several articles touch on The One Big Happy Family Delusion, i.e., that we are genetically selected for cooperation with everyone, and that the euphonious ideals of Democracy, Diversity, Equality and Religion will lead us into utopia, if we just manage things correctly (the possibility of politics). Again, the No Free Lunch Principle ought to warn us it cannot be true, and we see throughout history and all over the contemporary world, that without strict controls, selfishness and stupidity gain the upper hand and soon destroy any nation that embraces these delusions. In addition, the monkey mind steeply discounts the future, and so we cooperate in selling our descendant’s heritage for temporary comforts, greatly exacerbating the problems. -/- I describe versions of this delusion (i.e., that we are basically ‘friendly’ if just given a chance) as it appears in some recent books on sociology/biology/economics. Even Sapolsky’s otherwise excellent “Behave” (2017) embraces leftist politics and group selection and gives space to a discussion of whether humans are innately violent. I end with two essays on the great tragedy playing out in America and the world, which can be seen as a direct result of our evolved psychology manifested as the inexorable machinations of System 1. Our psychology, eminently adaptive and eugenic on the plains of Africa from ca. 6 million years ago, when we split from chimpanzees, to ca. 50,000 years ago, when many of our ancestors left Africa (i.e., in the EEA or Environment of Evolutionary Adaptation), is now maladaptive and dysgenic and the source of our Suicidal Utopian Delusions. So, like all discussions of behavior (theology, philosophy, psychology, sociology, biology, anthropology, politics, law, literature, history, economics, soccer strategies, business meetings, etc.), this book is about evolutionary strategies, selfish genes and inclusive fitness (kin selection, natural selection), though of course few grasp this, regardless of whether they are academics or peasants, atheists or fundamentalists. (shrink)

This paper compares overall cases for the existence of God, an evil God, and a morally neutral God. It argues that, while atheists can reasonably believe that the overall case for the existence of God is no better than the case for the existence of an evil God, and is perhaps worse than the case for the existence of a morally neutral God, theists can reasonably believe that the case for the existence of God is better than the cases for (...) the existence of an evil God and the existence of a morally neutral God. (shrink)

If there are no fictional characters, how do we explain thought and discourse apparently about them? If there are, what are they like? A growing number of philosophers claim that fictional characters are abstract objects akin to novels or plots. They argue that postulating characters provides the most straightforward explanation of our literary practices as well as a uniform account of discourse and thought about fiction. Anti-realists counter that postulation is neither necessary nor straightforward, and that the invocation of pretense (...) provides a better account of the same phenomena. I outline and assess these competing theories. (shrink)

Statements about fictional characters, such as “Gregor Samsa has been changed into a beetle,” pose the problem of how we can say something true (or false) using empty names. I propose an original solution to this problem that construes such utterances as reports of the “prescriptions to imagine” generated by works of fiction. In particular, I argue that we should construe these utterances as specifying, not what we are supposed to imagine—the propositional object of the imagining—but how we are supposed (...) to imagine. Most other theories of thought and discourse about fictional characters either fail to capture the intentionality of our imaginings, or else obscure the differences between imaginings directed toward fictional characters and those directed toward real individuals. I argue that once we have an account of prescriptions to imagine about real individuals, we can adapt the same framework to specify the contents of prescriptions to imagine about fictional characters, and thereby to account for the truth (or falsity) of statements about fictional characters. (shrink)

I argue that judgments of what is ‘true in a fiction’ presuppose the Reality Assumption: the assumption that everything that is true is fictionally the case, unless excluded by the work. By contrast with the more familiar Reality Principle, the Reality Assumption is not a rule for inferring implied content from what is explicit. Instead, it provides an array of real-world truths that can be used in such inferences. I claim that the Reality Assumption is essential to our ability to (...) understand stories, drawing on a range of empirical evidence that demonstrates our reliance on it in narrative comprehension. However, the Reality Assumption has several unintuitive consequences, not least that what is fictionally the case includes countless facts that neither authors nor readers could ever consider. I argue that such consequences provide no reason to reject the Reality Assumption. I conclude that we should take fictions, like non-fictions, to be about the real world. (shrink)

I describe three extant attempts to identify the global external symmetries within a Humean framework with theorems of some or other deductive systematization of the world, respectively, the best system, a meta-best system and a maximally simple system. Each has merits, but also serious flaws. Instead, I propose a view of global external symmetries as consequences of the structure of Humean-consistent world-making relations.

Engagement with fiction often inspires emotional responses. We may pity Sethe while feeling ambivalent about her actions (in Beloved), fear for Ellen Ripley as she battles monstrous creatures (in Alien), get angry at Okonkwo for killing Ikemefuna (in Things Fall Apart), and hope that Kiyoaki and Satoko find love (in Spring Snow). Familiar as they are, these reactions are puzzling. Why do I respond emotionally if I do not believe that these individuals exist or that the events occurred? If I (...) merely imagine that my best friend has betrayed me, I do not become angry with him; if I did, I would be considered irrational. Yet although beliefs seem to be necessary for emotions in other contexts, we respond to fiction without the relevant beliefs. These observations prompt two questions about our emotional responses to fiction (henceforth: fictional emotions). The first is descriptive: Should fictional emotions be classified as the same kind of emotions we experience in other contexts? The second is normative: Are fictional emotions irrational or otherwise inappropriate? I take each of these debates in turn. (shrink)

Standard theories define fiction in terms of an invited response of imagining or make-believe. I argue that these theories are not only subject to numerous counterexamples, they also fail to explain why classification matters to our understanding and evaluation of works of fiction as well as non-fiction. I propose instead that we construe fiction and non-fiction as genres: categories whose membership is determined by a cluster of nonessential criteria, and which play a role in the appreciation of particular works. I (...) claim that this proposal captures the intuitions motivating alternative theories of fiction. (shrink)

Book synopsis: New work on a hot topic by an outstanding team of authors At the intersection of several central areas of philosophy It is the linguistic job of singular terms to pick out the objects that we think or talk about. But what about singular terms that seem to fail to designate anything, because the objects they refer to don't exist? We can employ these terms in meaningful thought and talk, which suggests that they are succeeding in fulfilling their (...) representational task. A team of leading experts presents new essays on the much-debated problem of empty reference and thought. In the 1960s and 1970s Keith Donnellan, David Kaplan, Saul Kripke and Hilary Putnam initiated a revolution in the then standard conception of reference—a concept at the core of philosophical inquiry. The repercussions of the revolution, particularly felt in metaphysics and epistemology, were soon refined by other influential writers such as Tyler Burge, Gareth Evans, and John Perry. They argued that some linguistic and mental representations have contents individuated by what they are about—by ordinary referents of expressions such as proper names, indexicals, definite descriptions and common nouns, i.e. by planets, people or natural kinds. The view was at odds with a central philosophical presumption at that time: that cognitive and linguistic access to objective reality is indirect and accidental, mediated by general descriptive characterizations, the only constitutive semantic feature of the expressions; hence its ontological and epistemological repercussions. A turning-point in the debate about how linguistic and mental representation reach external contents concerned the nature of empty mental and linguistic representations, framed by means of the very same expressions crucially invoked in the Donnellan-Kaplan-Kripke-Putnam arguments. The papers in this volume address different aspects of reference and thought about the non-existent. (shrink)

As we understand them, dispositions are relatively uncontroversial 'predicatory' properties had by objects disposed in certain ways. By contrast, powers are hypothetical 'ontic' properties posited in order to explain dispositional behaviour. Chapter 1 outlines this distinction in more detail. Chapter 2 offers a summary of the issues surrounding analysis of dispositions and various strategies in contemporary literature to address them, including one of our own. Chapter 3 describes some of the important questions facing the metaphysics of powers including why they're (...) worth positing, and how they might metaphysically explain laws of nature and modality. (shrink)

The currently standard approach to fiction is to define it in terms of imagination. I have argued elsewhere that no conception of imagining is sufficient to distinguish a response appropriate to fiction as opposed to non-fiction. In her contribution Kathleen Stock seeks to refute this objection by providing a more sophisticated account of the kind of propositional imagining prescribed by so-called ‘fictive utterances’. I argue that although Stock's proposal improves on other theories, it too fails to provide an adequate criterion (...) of fictionality. I conclude by sketching an alternative account according to which fiction is a genre. (shrink)

The most well-known and controversial solution to the paradox of fiction is Kendall Walton’s, according to whom pity of (say) Anna Karenina is not genuine pity. Walton’s opponents argue that we can resolve the paradox of fiction while preserving the intuition that our response to Anna is ordinary, run-of-the-mill pity; and they claim that retaining this intuition explains more than Walton’s approach. In my view, the arguments of Walton’s opponents depend on idiosyncratic features of examples involving purely fictional characters like (...) Anna Karenina. What is really at issue is the fact that we respond emotionally to fiction in ways that are not explained by our beliefs, but instead by what we imagine. That this is the crux of the paradox of fiction becomes clear only when we consider fictions about real persons and events. And I contend that once we turn our attention to these cases, Walton’s theory proves significantly more explanatory than the opposition. (shrink)

I claim that we should reject a sharp distinction between fiction and non-fiction according to which documentary is a faithful representation of the facts, whilst fiction films merely invite us to imagine what is made up. Instead, we should think of fiction and non-fiction as genres: categories whose membership is determined by a combination of non-essential features and which influence appreciation in a variety of ways. An objection to this approach is that it renders the distinction too conventional and fragile, (...) undermining our justification for criticising documentaries like Bowling for Columbine or The Hunting Ground for playing fast and loose with the facts. I argue that this objection is misguided, misidentifying the justification for criticising non-fiction films that mislead or deceive. I develop an alternative account that explains why we also criticise many fictions for inaccuracy. (shrink)

While aestheticians have devoted substantial attention to the possibility of acquiring knowledge from fiction, little of this attention has been directed at the acquisition of factual information. The neglect traces, I believe, to the assumption that the task of aesthetics is to explain the special cognitive value of fiction. While the value of many works of nonfiction may be measured, in part, by their ability to transmit information, most works of fiction do not have this aim, and so many conclude (...) that the transmission of information is irrelevant to their value. I am skeptical of these claims. I doubt that there is any value, cognitive or otherwise, special to all and only works of fiction. Thus I see no reason to neglect the capacity to convey factual information—specifically, propositional knowledge about real individuals and events—when assessing the value of particular works. In this paper I consider the value of learning about history from a particular work of fiction, Gore Vidal’s Lincoln: A Novel. Drawing on recent work in cognitive psychology, I argue that narrative devices used by Vidal can enhance our ability to learn and retain factual information, despite also increasing the possibility that we will form false beliefs, and that acquiring propositional knowledge from fiction, far from being a process we can take for granted, constitutes a difficult achievement. (shrink)

Analytic aesthetics has had little to say about academic schools of criticism, such as Freudian, Marxist, feminist, or postcolonial perspectives. Historicists typically view their interpretations as anachronistic; non-historicists assess all interpretations according to formalist criteria. Insofar as these strategies treat these interpretations as on a par, however, they are inadequate. For the theories that ground the interpretations differ in the claims they make about the world. I argue that the interpretations of different critical schools can be evaluated according to the (...) truth or epistemic merit of these claims. (shrink)

Many philosophers have drawn parallels between scientific models and fictions. In this paper I will be concerned with a recent version of the analogy, which compares models to the imagined characters of fictional literature. Though versions of the position differ, the shared idea is that modeling essentially involves imagining concrete systems analogously to the way that we imagine characters and events in response to works of fiction. Advocates of this view argue that imagining concrete systems plays an ineliminable role in (...) the practice of modeling that cannot be captured by other accounts. The approach thus leaves open what we should say about the ontological status of model-systems, and here advocates differ among themselves, defending a variety of realist or anti-realist positions. I argue that this debate over the ontological status of model-systems is misguided. If model-systems are the kinds of objects fictional realists posit, they can play no role in explaining the epistemology of modeling for an advocate of this approach. So they are at best superfluous. Defenders of the approach should focus on developing an account of the epistemological role of imagining model-systems. (shrink)

Two assumptions are common in discussions of the paradox of tragedy: (1) that tragic pleasure requires that the work be fictional or, if non-fiction, then non-transparently represented; and (2) that tragic pleasure may be provoked by a wide variety of art forms. In opposition to (1) I argue that certain documentaries could produce tragic pleasure. This is not to say that any sad or painful documentary could do so. In considering which documentaries might be plausible candidates, I further argue, against (...) (2), that the scope of tragic pleasure is limited to works that possess certain thematic and narrative features. (shrink)

It is widely taken for granted that fictions, including both literature and film,influence our attitudes toward real people, events, and situations. Philosopherswho defend claims about the cognitive value of fiction view this influence in apositive light, while others worry about the potential moral danger of fiction.Marketers hope that visual and aural references to their products in movies willhave an effect on people’s buying patterns. Psychologists study the persuasiveimpact of media. Educational books and films are created in the hopes of guidingchildren’s (...) and adult’s preferences toward socially acceptable norms.The influencesdiscussed by marketers, psychologists, educators, and philosophers tend to be bothcognitive and affective. It seems that we can be “emotionally persuaded”: ourpreferences can be changed, our feelings about particular people or events can beinfluenced, and so forth. (shrink)

Most discussions of proper names in fiction concern the names of fictional characters, such as ‘Clarissa Dalloway’ or ‘Lilliput.’ Less attention has been paid to referring names in fiction, such as ‘Napoleon’ (in Tolstoy’s War and Peace) or ‘London’ (in Orwell’s Nineteen Eighty-Four). This is because many philosophers simply assume that such names are unproblematic; they refer in the usual way to their ordinary referents. The alternative position, dubbed Exceptionalism by Manuel García-Carpintero, maintains that referring names make a distinctive semantic (...) contribution in fiction. In this paper I offer a positive argument for Non-Exceptionalism, relying on the claim that works of both fiction and non-fiction can express the same singular propositions. I go on to defend my account against García-Carpintero’s objections. (shrink)

In Film, Art and the Third Culture, Murray Smith articulates and defends a naturalized aesthetics of film that exemplifies a “third culture,” integrating the insights and methods of the natural sciences with those of the arts and humanities. By contrast with skeptics who reject the relevance of psychology or neuroscience to the study of film and art, I agree with Smith that we should embrace the third-cultural project. However, I argue that Smith does not go far enough in in developing (...) this project. In defending the contribution of the natural sciences to film aesthetics as traditionally conceived in the arts and humanities, Smith focuses on only one side of the equation, unduly limiting the potential contribution of the arts and humanities to the scientific study of film. Using the example of emotional responses to fiction film, I propose that we adopt a more genuinely integrative approach. (shrink)

A popular way for irrealists to explain co-identification—thinking and talking ‘about the same thing’ when there is no such thing—is by appeal to causal, historical or informational chains, networks or practices. Recently, however, this approach has come under attack by philosophers who contend that it cannot provide necessary and/or sufficient conditions for co-identification. In this paper I defend the approach against these objections. My claim is not that the appeal to such practices can provide necessary and sufficient conditions for co-identification, (...) but rather that it is a mistake to seek these in the first place. -/- . (shrink)

What does it mean for a proposition to be "true in a fiction"? According to the account offered by Kendall Walton in Mimesis as Make-Believe (1990), what is fictionally true, or simply fictional, is what a work of fiction invites or prescribes that we imagine. To say that it is fictional that Okonkwo kills Ikemefuna in Chinua Achebe's Things Fall Apart, for example, is to say that we are supposed to imagine that event. Yet Walton gives no account of the (...) kind of imagining relevant to understanding fictionality. In this paper I argue that the relevant kind of imagining is imagining a storyworld. I propose an account of this sort of imagining, as well as the nature of the invitations or prescriptions to imagine generated by fiction. I show that this account can be defended against various criticisms of Walton's original view, including his own argument in 2015 that prescriptions to imagine provide only necessary conditions for fictionality. (shrink)

Many works of fiction include portraits in their storyworlds. Some of these portraits are themselves fictional, such as the portrait of Dorian Gray in Oscar Wilde's novel. Others are real, such as the Darnley portrait of Elizabeth I in A. S. Byatt's The Virgin in the Garden. When authors invent portraits, they expect us to visualise them. When they refer to real portraits, they exploit our familiarity with how they actually look. Like representations of other real entities in fiction, references (...) to real portraits function to ground the story in the real world. But portraits are more than material entities; they are also representational in their own right. In contrasting the ways real portraits are used in Josephine Tey's The Daughter of Time and Orhan Pamuk's My Name is Red, I argue that authors can be criticised when they mischaracterise the representational features of real portraits. (shrink)

Philosophers and psychologists have argued that fiction can ethically educate us: fiction supposedly can make us better people. This view has been contested. It is, however, rarely argued that fiction can morally “corrupt” us. In this article, we focus on the alleged power of fiction to decrease one's prejudices and biases. We argue that if fiction has the power to change prejudices and biases for the better, then it can also have the opposite effect. We further argue that fictions are (...) more likely to be a bad influence than a good one. (shrink)

The idea that fictions may educate us is an old one, as is the view that they distort the truth and mislead us. While there is a long tradition of passionate assertion in this debate, systematic arguments are a recent development, and the idea of empirically testing is particularly novel. Our aim in this chapter is to provide clarity about what is at stake in this debate, what the options are, and how empirical work does or might bear on its (...) resolution. We distinguish between merely influencing people’s opinions and providing genuine learning, where the latter requires that the source of the change in opinion should be reliable. Other important ideas here are the extent to which authors of fiction may be considered to provide testimony, or something like it, and the possibility of recognizing an unstated purpose in the project of the fictional work. We ask whether fictions can furnish us not merely with ideas but with reasons for believing them, perhaps by constituting thought experiments. We consider whether the focus should be on understanding rather than on knowledge, and whether fictions can inform us about the qualities of another’s experiences. We briefly describe some experimental work of recent decades and suggest that the evidence for learning from fiction is currently meagre. (shrink)

The so-called “New Atheism” is a relatively well-defined, very recent, still unfold- ing cultural phenomenon with import for public understanding of both science and philosophy. Arguably, the opening salvo of the New Atheists was The End of Faith by Sam Harris, published in 2004, followed in rapid succession by a number of other titles penned by Harris himself, Richard Dawkins, Daniel Dennett, Victor Stenger, and Christopher Hitchens.

This Socratic dialogue pitched at introductory philosophy students examines the question of God's existence from atheist and agnostic perspectives.

Peter Millican and Branden Thornhill-Miller have recently argued that contradictions between different religious belief systems, in conjunction with the host of defeaters based on empirical research concerning alleged sources of evidence for ‘perceived supernatural agency’, render all ‘first-order’, that is actual, religious traditions positively irrational, and a source of discord on a global scale. However, since the authors recognise that the ‘secularisation thesis’ appears to be incorrect, and that empirical research provides evidence that religious belief also has beneficial individual and (...) social effects, they put forward a hypothesis of a ‘second-order religious belief ’, with Universalist overtones and thus free of intergroup conflict, and free of irrationality, since supported (solely) by the Fine-Tuning Argument. While granting most of their arguments based on empirical research and embracing the new paradigm of the atheism/religion debate implicit in their paper, I contend that Millican’s and Thornhill-Miller’s proposal is unlikely to appeal to religious believers, because it misconstrues the nature and grounds of religious belief. I suggest that their hypothesis may be refined by taking into account a view of axiologically grounded religious belief that I refer to as ‘agatheism’, since it identifies God or the Ultimate Reality with the ultimate good (to agathon). (shrink)

Explicit atheism is a philosophical position according to which belief in God is irrational, and thus it should be rejected. In this paper, I revisit, extend, and defend against the most telling counter arguments the Kalām Cosmological Argument in order to show that explicit atheism must be deemed as a positively irrational position.

This blog post shows why atheism is a non issue within Hinduism. Through Aristotelian logic this brief essay proves how atheism is only relevant to Abrahamic religions. Hinduism does not exclude the middle, therefore the duality of theism-atheism does not arise.

This essay addresses the definition of "atheism" and what it means to "defend atheism." It also shows why defending atheism is preferable to defending the separation of church and state.

This online essay puts forth and defends precise definitions of the terms "atheism," "agnosticism." and "[theological] noncognitivism.".

It is a commonly held view that the existence of moral value somehow depends upon the existence of God. Some proponents of this view take the very strong position that atheism entails that there is no moral value; but most take the weaker position that atheism cannot explain what moral value is, or how it could have come into being. Call the first position Incompatibility, and the second position Inadequacy. In this paper, I will focus on the arguments (...) for Inadequacy. There are two main arguments for this position: the Argument from Arbitrariness and the Screening-Off Argument. I’ll discuss each in turn., and argue that neither is successful. To conclude, I’ll sketch what I think is a promising beginning to a naturalistic account of morality. (shrink)

The theistic argument from beauty has what we call an 'evil twin', the argument from ugliness. The argument yields either what we call 'atheist win', or, when faced with aesthetic theodicies, 'agnostic tie' with the argument from beauty.

When pressed, many atheists offer three reasons why they reject theism: there is strong evidence against theism, there is no strong evidence for theism, and theism is so outrageous that it needs a great deal of support in order for us to believe it in a reasonable manner. I examine the third reason, arguing that it fails.

Natasha McKeever argues that prima facie, a friends-with-benefits relationship can be, at the same time, a good friendship. This is because sex is compatible with friendship in that it can complement and potentially even strengthen the three core characteristics of friendship: mutual liking, mutual caring, and mutual sharing. She acknowledges that, by generating uncertainty and having the potential to generate feelings of romantic love, sex does pose risks to friendship. However, she argues that while these risks are significant considerations, they (...) can be mitigated and managed and so do not provide strong reasons against friends-with-benefits relationships. (shrink)

In this article, we examine in detail the New Atheists' most serious argument for the conclusion that God does not exist, namely, Richard Dawkins's Ultimate 747 Gambit. Dawkins relies upon a strong explanatory principle involving simplicity. We systematically inspect the various kinds of simplicity that Dawkins may invoke. Finding his crucial premises false on any common conception of simplicity, we conclude that Dawkins has not given good reason to think God does not exist.

The argument from ignorance mounted by John Schellenberg argues from the existence of non-faulty unbelief to the non-existence of God, from the fact of atheism or agnosticism to the truth of atheism. It relies on two putative conceptual relations: between the idea of love and that of personal relationship, and between personal relationship and existential belief on each side of the relation concerning the other relatum. I argue that each is debatable, and so the argument cannot proceed.

Many atheists argue that because gratuitous evil exists, God (probably) doesn’t. But doesn’t this commit atheists to wishing that God did exist, and to the pro-theist view that the world would have been better had God existed? This doesn’t follow. I argue that if all that evil still remains but is just no longer gratuitous, then, from an atheist perspective, that wouldn’t have been better. And while a counterfactual from which that evil is literally absent would have been impersonally better, (...) it wouldn’t have been better for anyone, not even for those who suffered such evils. (shrink)