Monday, October 31, 2011

Bibliography on Religion and Morality

[This post was originally published on The Secular Outpost on October 31, 2011. It was republished here on November 9, 2021 with the date manually adjusted to reflect its original publication date.]

 

The purpose of this bibliography is to provide a comprehensive list of all academic articles published on the relationship between religion and morality. This bibliography is something I have been compiling for years; I still consider it a work in progress. 

If you spot any errors, omissions, or other edits required, please post a comment and I will update the bibliography accordingly.

Note: an asterisk (*) indicates an item which I consider particularly good. No inferences at all should be made about the absence of an asterisk before an item, since some of these items I have not yet even read.

Adams, Noel. "Reconsidering the Relation between God and Ethics." International Philosophical Quarterly 49 (2009): 247-258.

Adams, Robert Merrihew. “Divine Command Metaethics Modified Again.” Journal of Religious Ethics 7 (1979): 71-79. Reprinted in Robert M. Adams, The Virtue of Faith. New York: Oxford University Press, 1987, 97-122.

*———. “Divine Commands and the Social Nature of Obligation.” Faith and Philosophy 4 (1988): 262-275. Reprinted in Christian Theism and Moral Philosophy, ed. Michael Beaty, Carlton Fisher, and Mark Nelson. Macon, Georgia: Mercer University Press, 1998, 47-62.

*———. Finite and Infinite Goods: A Framework for Ethics. New York: Oxford University Press, 1999.

———. “A Modified Divine Command Theory of Ethical Wrongness.” In Religion and Morality: A Collection of Essays, ed. Gene Outka and John P. Reeder, Jr. Doubleday & Company, 1973, 318-347.

———. “Moral Arguments for Theistic Belief.” In Rationality and Religious Belief, ed. C.F. Delaney. Notre Dame: University of Notre Dame Press, 1979, 116-140.

———. “Platonism and Naturalism: Options for a Theocentric Ethics.” In Ethics, Religion, and the Good Society: New Directions in a Pluralistic World, ed. Joseph Runzo. Louisville, Ky.: Wesminster/John Knox Press, 1992, 22-42.

———. “Prospects for a Metaethical Argument for Theism: A Response to Stephen J. Sullivan.” Journal of Religious Ethics 21.2 (1993): 313-318.

———. “Responses." Philosophy and Phenomenological Research 64 (2002): 475-490.

Akhtar, Shabbir. The Quran and the Secular Mind: A Philosophy of Islam. Taylor and Francis, 2008.

Alexander, Richard. The Biological Basis of Morality. New York: Aldine de Gruyter, 1987.

Almeida, Michael. "Supervenience and Property-Identical Divine Command Theory." Religious Studies 40 (2004): 323-333.

Alston, William, ed. Religious Belief and Philosophical Thought (New York: Harcourt, Brace & World: 1963).

*———. “Some Suggestions for Divine Command Theorists.” In Christian Theism and the Problems of Philosophy, ed. Michael D. Beaty. Notre Dame: University of Notre Dame Press, 1990, 303-326.

———. "What Euthyphro Should Have Said." In William Alston, Divine Nature and Human Language. Ithaca, N.Y.: Cornell University Press, 1989.

———. “What Is Naturalism, that We Should Be Mindful of It?” Academic Integration 1997, http://www.leaderu.com/aip/docs/alston naturalism.html (accessed June 24, 2004). Paper presented at the “Christian Scholarship: Knowledge, Reality, and Method” conference in Boulder, Colorado, October 7-9, 1997.

Anderson, Elizabeth. “If God is Dead, is Everything Permitted?” In Philosophers Without God, ed. Louise M. Antony. New York: Oxford University Press, 2007, 215-230.

———. Values in Ethics and Economics. Cambridge, Mass.: Harvard University Press, 1993.

Anscombe, G.E.M. “Modern Moral Philosophy.” Philosophy 33 (1958): 1-19.

Antonaccio, Maria. “Godless Moralists and Faithful Philosophers: Theism, Atheism, and the Objectivity of Ethics.” Conversations in Religion and Theology 4.2 (2006): 205-228.

*Antony, Louise M., ed. Philosophers Without Gods: Meditations on Atheism and the Secular Life. New York: Oxford University Press, 2007.

*Arnhart, Larry. Darwinian Natural Right: The Biological Ethics of Human Nature. Albany: State University of New York Press, 1988.

Attar, Mariam. Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought. New York: Routledge, 2010.

Audi, Robert. "Divine Command Morality and the Autonomy of Ethics." Faith and Philosophy 24 (2007): 121-143.

*Baggett, David and Jerry L. Walls. Good God: The Theistic Foundations of Morality. New York: Oxford University Press, 2011.

Baier, Annette. “Secular Faith.” Reprinted in Baier, Postures of the Mind: Essays on Mind and Morals. Minneapolis: University of Minnesota Press, 1985.

Baier, Kurt E.M. “The Meaning of Life.” In Peter Angeles (ed.). Critiques of God: Making the Case Against Belief in God. Buffalo: Prometheus Books, 1997, 293-331.

Baldwin, Thomas. “Death and Meaning – Some Questions for Derrida.” Ratio 13 (December 2000): 387-400.

Bambrough, R. Moral Skepticism and Moral Knowledge. Routledge: London, 1979.

Barnes, Gordon. “The Sins of Christian Orthodoxy.” Philo: A Journal of Philosophy 10 (2007): 93-113.
Bartley III, William Warren. Morality and Religion. London: Macmillan, 1971.

Basinger, David. “Neilsen and the Nature of Theistic Ethics.” Faithquest, http://www.faithquest.com/home.cfm?main=docs/philosophers/basinger/Ethics.cfm (accessed June 24, 2004). Also available in Journal of the Evangelical Theological Society 24 (September 1981): 233-238.

Beaty, Michael, Carlton Fisher, and Mark Nelson, eds. Christian Theism and Moral Philosophy. Macon, Georgia: Mercer University Press, 1998.

Beck, David. “God’s Existence.” In In Defense of Miracles, ed. Gary Habermas and R. Douglas Geivett. Downers Grove: Intervarsity Press, 1997, 160-62.

Beckwith, Francis J.  "Moral Law, the Mormon Universe, and the Nature of the Right We Ought to Choose." In The New Mormon Challenge, ed. Francis J. Beckwith, et al. Jonathan Ball Publishers, 2002.

Beckwith, Francis J. and Gregory Koukl. Moral Relativism: Feet Firmly Planted in Mid-Air. Grand Rapids, Michigan: Baker, 1998.

Beit-Hallahmi, Benjamin. "Morality and Immorality among the Irreligious" in Atheism and Secularity (ed. Phil Zuckerman, ABC-CLIO, 2009), 113-148.

*Berg, Jonathan. “How Could Ethics Depend on Religion?” In A Companion to Ethics, ed. Peter Singer. Oxford: Blackwell, 1991, 525-533.

*Bergmann, Michael, Michael Murray, and Michael Rea, ed. Divine Evil? New York: Oxford University Press, 2011.

Berggren, Niclas. “On the Nature of Morality.” The Secular Web (1998), http://www.infidels.org/library/modern/niclas_berggren/morality.html (accessed June 24, 2004).

Beversluis, John. C.S. Lewis and the Search for Rational Religion. Grand Rapids: William B. Eerdmans, 1985.

Bloomfield, Paul. Moral Reality. New York: Oxford University Press, 2001.

Bourke, Vernon J. “The Ethical Role of the Impartial Observer.” Journal of Religious Ethics 6 (1978): 279-92.

Boyd, Craig A. “Is Thomas Aquinas a Divine Command Theorist?” Modern Schoolman 55 (March 1998), 209-26.

*Boyd, Craig A. and Raymond J. VanArragon. “Ethics is Based on Natural Law.” Contemporary Debates in Philosophy of Religion, ed. Michael L. Peterson and Raymond J. Vanarragon. Malden, Massachussetts: Blackwell, 2004, 299-309.

———. “Reply to Idziak.” Contemporary Debates in Philosophy of Religion, ed. Michael L. Peterson and Raymond J. Vanarragon. Malden, Massachussetts: Blackwell, 2004, 313-314.

Boyd, Richard. “Observation Explanatory Power, and Simplicity.” In P. Achinstein and O. Hannaway (eds.), Observation, Experiment, and Hypothesis in Modern Physical Science (Cambridge, MA: MIT Press, 1985, 47 – 94.

———. “Scientific Realism and Naturalistic Epistemology.” In Peter Asquith and Ronald Giere (eds.), PSA 1980, vol 2. (East Lansing, MI: Philosophy of Science Association, 1981), 613 – 662.

Bradie, Michael. “Rationality and the Objectivity of Values.” Monist 67 (1984): 467-82.

Bradley, Raymond D. “A Moral Argument for Atheism.” The New Zealand Rationalist & Humanist (Spring 2000): 2-12. Republished in The Secular Web (1999), http://www.infidels.org/library/modern/raymond_bradley/moral.html (accessed June 24, 2004); and Michael Martin and Ricki Monnier, eds., The Impossibility of God (Buffalo: Prometheus, 2004), 129-146.

Brandt, Richard. “The Definition of the Ideal Observer Theory in Ethics.” Philosophy and Phenomenological Research 15 (1955): 407-13.

———. A Theory of the Good and the Right. New York: Oxford University Press, 1979.

Brink, David O. “The Autonomy of Ethics.” In Michael Martin (ed.), A Companion to Atheism (New York: Cambridge University Press, 2007), 149-165.

———. Moral Realism and the Foundations of Ethics. New York: Cambridge University Press, 1988.

Britton, Karl. Philosophy and the Meaning of Life (Cambridge: Cambridge University Press, 1969).

Brody, Baruch. “Morality and Religion Reconsidered.” In Readings in the Philosophy of Religion, ed. B. Brody. Englewood Cliffs: Prentice-Hall, 1976, 592-603.

Brown, John. “The Logic of Euthyphro 10A-11B.” Philosophical Quarterly 14 (1964): 1-14.

Buckman Robert. Can We Be Good Without God? Biology, Behavior, and the Need to Believe. Buffalo: Prometheus Books, 2002.

Budziszewski, J. What We Can't Not Know. Dallas: Spence, 2003.

*Burch, Robert W. “Objective Values and the Divine Command Theory.” The New Scholasticism 54 (1980): 279-304.

Byrne, Peter. "Is Morality Undercut by Evolutionary Theory?" Philo: A Journal of Philosophy 12 (2009): 116-134.

———. The Moral Interpretation of Religion. Grand Rapids: William B. Eerdmans, 1998.

———. The Philosophical and Theological Foundations of Ethics: An Introduction to Moral Theory and its Relation to Religious Belief. (2nd ed.). New York: St. Martin’s Press, 1999.

Cahn, Steven M. and Peter Markie, eds. Ethics: History, Theory, and Contemporary Issues. New York: Oxford University Press, 1998.

Carson, Thomas L. “Could Ideal Observers Disagree? A Reply to Taliaferro.” Philosophy and Phenomenological Research 50 (1989): 118-19.

Casebeer, William D. Natural Ethical Facts: Evolution, Connectionism, and Moral Cognition.

Callicott, J. Baird. “On the Intrinsic Value of Nonhuman Species.” In The Preservation of Species: The Value of Biological Diversity, ed. Bryan G. Norton. Princeton, N.J.: Princeton University Press, 1996, 138-72.

Chaney, David R. and Steven Sanders, eds. The Meaning of Life: Questions, Answers, and Analysis (Englewood Cliffs, N.J.: Prentice-Hall, 1980).

*Chandler, John. “Divine Command Theories and the Appeal to Love.” American Philosophical Quarterly 22 (1985): 231-239.

———. “Is the Divine Command Theory Defensible?” Religious Studies 20 (1985): 443-52.

Clark, David W. “Voluntarism and Rationalism in the Ethics of Ockham.” Franciscan Studies 31 (1971): 72-87.

Clark, Stephen R.L. “God’s Law and Morality.” Philosophical Quarterly 32 (1982): 339-347.

Cohen, S. Marc. “Socrates on the Definition of Piety; Euthyphro 10A-11B.” Journal of the History of Philosophy 9 (1971): 1-13.

*Collier, John and Michael Stingl. “Evolutionary Naturalism and the Objectivity of Morality.” Biology and Philosophy 8 (1993): 43-50.

Conly, Sarah. “The Objectivity of Morals and the Subjectivity of Agents.” American Philosophical Quarterly 22 (1985): 275-86.

Couture, Jocelyne and Kai Nielsen. “Introduction: The Ages of Metaethics.” In On the Relevance of Metaethics: New Essays on Metaethics, ed. Jocelyne Couture and Kai Nielsen, University of Calgary Press: Calgary, 1995, 1-30.

Copan, Paul. “Atheistic Goodness Revisited: A Personal Reply to Michael Martin.” Philosophia Christi Series 2: 2 (2000) 91-104.

———. “Can Michael Martin Be a Moral Realist? Sic Et Non.” Philosophia Christi Series 2:1 (1999): 45-72.

———.   "God, Naturalism, and the Foundations of Morality." In The Future of Atheism: Alister McGrath and Daniel Dennett in Dialogue, (ed. Robert Stewart, Minneapolis: Fortress Press, 2008), 141-61. Republished at http://www.paulcopan.com/articles/pdf/God-naturalism-morality.pdf (accessed May 21, 2012).

———.  Is God a Moral Monster? Making Sense of the Old Testament God. Grand Rapids: Baker, 2011.

———. “Is God Necessary for Objective Morality?” Lawrence Christian Fellowship n.d., http://www.lawrence.edu/sorg/lcf/objectivemorality.pdf (accessed June 24, 2004).

———. “A Moral Argument.” In To Everyone an Answer: A Case for the Christian Worldview (ed. Francis J. Beckwith, William Lane Craig, and J.P. Moreland, Downers Grove: InterVarsity Press, 2004), 108-123 at 114, table 7.1.

———. “The Moral Argument.” In The Rationality of Theism, ed. Paul Copan and Paul K. Moser, Routledge: New York, 2003.

———. "The Moral Argument for God's Existence." 4Truth.Net (n.d.), http://www.4truth.net/fourtruthpbgod.aspx?pageid=8589952712 (accessed November 5, 2011).

Copan, Paul and Mark Linville. The Moral Argument. Continuum, 2012.

Copp, David, and David Zimmerman, eds. Morality, Reason, and Truth: New Essays on the Foundations of Ethics. Totowa, NJ: Rowman and Allanheld, 1984.

Craig, William Lane. “The Absurdity of Life Without God.” Areapagus 1 (2001): ??-??.

———. “The Indispensability of Theological Meta-ethical Foundations for Morality.” Leadership University (1996), http://www.leaderu.com/offices/billcraig/docs/meta eth.html (accessed June 24, 2004). Also available in Foundations 5 (1997): 9-12.

———. “A Reply to Objections.” In Does God Exist? The Craig-Flew Debate, ed. Stan W. Wallace. Burlington, Vermont: Ashgate, 2003, 155-187.

Craig, William Lane and Kai Nielsen. “The Craig-Nielsen Debate: God, Morality, and Evil.” Leadership University (1991), http://www.leaderu.com/offices/billcraig/debates/ (accessed June 24, 2004).

Craig, William Lane and Richard Taylor. “Is the Basis of Morality Natural or Supernatural?” Leadership University (1993), http://www.leaderu.com/offices/billcraig/docs/craig-taylor0.html (accessed June 24, 2004).

Crosby, John F. “The Twofold Source of the Dignity of Persons.” Faith and Philosophy 18 (2001): 292-306.

Crossley, John P., Jr. 1978. "Theological Ethics and the Naturalistic Fallacy." Journal of Religious Ethics 6.1:121-34.

Davis, Scott. "Ethical Properties and Divine Commands." Journal of Religious Ethics 11 (1983): 280-300.

Davis, Stephen T. Logic and the Nature of God. Grand Rapids, Michigan: Wm. B. Eerdmans, 1983.

Dawkins, Richard. “The Roots of Morality: Why Are We Good?” In Richard Dawkins, The God Delusion. Boston: Houghton Mifflin, 2006, 209-234.

de Graaff, Graeme. “God and Morality.” In Christian Ethics and Contemporary Philosophy, ed. Ian T. Ramsey. New York: Macmillan, 1966, 31-52.

de Waal, Frans. Primates and Philosophers: How Morality Evolved. Princeton: Princeton University Press, 2006.

Dennett, Daniel C. Darwin’s Dangerous Idea: Evolution and the Meanings of Life. New York: Touchstone, 1995.

Devine, Philip E. Relativism, Nihilism, and God. Notre Dame: University of Notre Dame Press, 1989.

Diener, Paul W. Religion and Morality: An Introduction. Louisville, KY: Westminster John Knox Press, 1997.

Dore, Clement. “Ethical Supernaturalism and the Problem of Evil.” Religious Studies 1973.

Drange, Theodore M. “Why Be Moral?” The Secular Web (1998), http://www.infidels.org/library/modern/theodore_drange/whymoral.html (accessed June 24, 2004).

Draper, Paul. “Craig’s Case for God’s Existence.” In Does God Exist? The Craig-Flew Debate, ed. Stan W. Wallace. Burlington, Vermont: Ashgate, 2003, 141-54.

D'Souza, Dinesh. What's So Great About Christianity? Washington: Regnery, 2007.

Eberle, Christopher J. “Basic Human Worth: Religious and Secular Perspectives.” In Yujin Nagasawa and Erik J. Wielenberg, New Waves in Philosophy of Religion (Palgrave Macmillan, 2008).

Edgell, Penny, Joseph Gerteis, and Douglas Hartmann. "Atheists As 'Other': Moral Boundaries and Cultural Membership in American Society." American Sociological Review 71 (2006): 211-234.

Edis, Taner. "Morality and Politics." In Taner Edis, Science and Nonbelief, Buffalo: Prometheus Books, 2008, 185-214.

Efird, David. "Divine Command Theory and the Semantics of Quantified Modal Logic.” In Yujin Nagasawa and Erik J. Wielenberg, New Waves in Philosophy of Religion (Palgrave Macmillan, 2008).

Ellin, Joseph. Morality and the Meaning of Life: An Introduction to Ethical Theory. Fort Worth: HBJ College & School Div, 1997.

Evans, C. Stephen. “Could Divine Rewards Provide a Reason to be Moral?” In The Reality of Christian Learning, ed. Harold Heice and David L. Wolfe (Grand Rapids, MI: Eerdmans, 1987), 292-302.

———. “Moral Arguments.” In A Companion to Philosophy of Religion, ed. Philip L. Quinn and Charles Taliaferro. Cambridge: Blackwell, 1997, 345-351.

Everitt, Nicholas. “God and Morality.” In The Non-Existence of God. New York: Routledge, 2004, 128-149.

Ewing, A.C. “The Autonomy of Ethics.” In Prospect for Metaphysics, ed. Ian T. Ramsey. London: George Allen & Unwin, 1961, 40-41.

———. “Ethics and Belief in God.” Hibbert Journal 39 (1940-1941): 376.

Fales, Evan. “Despair, Optimism, and Rebellion.” The Secular Web (2005), http://www.infidels.org/library/modern/evan_fales/despair.html. Also published in Robert B. Stewart, ed., The Future of Atheism: Alister McGrath and Daniel Dennett in Dialogue (Minneapolis, MN: Fortress Press, 2008): 97-112.

———. “A Law Requires a Lawgiver,” under submission.

———. “Naturalistic Ethical Realism.” In Keith Loftin, ed., God and Morality: Four Views (Intervarsity Press), forthcoming.

———. "Satanic Verses: Moral Chaos in Holy Writ,” “Reply to Alvin Plantinga,” and “Comment on Christopher Seitz.” In Michael Bergmann, Michael Murray, and Michael Rea, eds., Divine Evil? The Moral Character of the God of Abraham, Oxford: Oxford University Press, forthcoming.
Feynman, Richard. “Where the Two Worlds Tangle: There Is a Conflict in Metaphysics—but Not in Ethics.” In Science and Religion: Are They Compatible?, ed. Paul Kurtz. Buffalo: Prometheus, 2003, 213-16.

Firth, Roderick. “Ethical Absolutism and the Ideal Observer.” Philosophy and Phenomenological Research 12 (1952): 317-345.

———. “Reply to Professor Brandt.” Philosophy and Phenomenological Research 15 (1955): 414-21.

Fisher, Carlton. “Because God Says So.” In Christian Theism and the Problems of Philosophy, ed. Michael Beaty, Carlton Fisher, and Mark Nelson. Macon, Georgia: Mercer University Press, 1998, 355-377.

Flew, Antony. “The ‘Religious Morality’ of Mr. Patterson Brown.” Mind 74 (1965): 578-81.

Foot, Philippa. “Moral Arguments.” Mind 67 (1958): 502-513. Reprinted in Philippa Foot, Virtues and Vices, Oxford: Basil Blackwell, 1978.

Frame, John. Apologetics to the Glory of God: An Introduction. Phillipsburg: Presbyterian and Reformed, 1994, 93-102.

Frankena, William. “Love and Principles in Christian Ethics.” In Faith and Philosophy, ed. Alvin Plantinga. Grand Rapids: Eerdmans, 1964.

Friedman, R.Z. “Does the ‘Death of God’ Really Matter?—A Critique of Kai Nielsen’s Humanistic Ethics.” International Philosophical Quarterly, 23 (1983): 321-332.

Gamwell, Franklin I. "Religion and the Justification of Moral Claims." Journal of Religious Ethics 11 (1983): 35-61.

Gaus, Gerald. Value and Justification: The Foundations of Liberal Theory. New York: Cambridge University Press, 1990.

Ganssle, Gregory E. “Necessary Moral Truths and the Need for Explanation.” Philosophia Christi Series 2, 2 (2000): 105-112.

Garcia, Robert K. and Nathan L. King. Is Goodness without God Good Enough? A Debate on Faith, Secularism, and Ethics. Lanham: Rowman & Littlefield, 2009.

Garner, Richard. “Gods and Religious Morality.” In Richard Garner, Beyond Morality. Philadelphia: Temple University Press, 1994, 191-219.

Garrett III, L. Manning. “Review: Can We Be Good Without God? by Paul Chamberlain.” Books and the University 2 (2000), http://www.samford.edu/schools/artsci/religion/BATU.htm (accessed June 24, 2004).

Gascoigne, Robert. “God and Objective Moral Values.” Religious Studies 21 (1985): 531-549.

Gaskin, J.C.A. “The Limitations of Atheism.” In J.C.A. Gaskin, The Quest for Eternity: An Outline of the Philosophy of Religion. New York: Penguin, 1984, 148-170.

Geach, Peter T. “The Moral Law and the Law of God.” In Peter T. Geach, God and Soul. Routledge & Kegan Paul, 1969.

Geisler, Norman L. “Does God Exist?” Ankerberg Theological Research Institute n.d., under “Argument from moral law,” http://www.ankerberg.com/Articles/_PDFArchives/theological dictionary/TD2W0899.pdf (accessed June 24, 2004).

———. “Review: Paul Kurtz, The Ethics of Humanism.” The Christian Research Journal (Fall 1988): 28.

Geivett, R. Douglas. "A Neglected Aspect of the Problem of Evil." Paper presented at the Evangelical Philosophical Society meeting (Orlando, Fla.), 19 November 1998.

*Glover, Jonathan. Humanity: A Moral History of the Twentieth Century. New Haven: Yale Nota Bene, 1999.

Goetz, Stewart and Charles Taliaferro. "Naturalism, Consciousness, and Values." In Stewart Goetz and Charles Taliaferro, Naturalism (Interventions). Grand Rapids: William B. Eerdmans, 2008.

Goldstick, D. “Monotheism’s Euthyphro Problem.” Canadian Journal of Philosophy 3 (1974): 585-89.

Gordon, Jeffrey. “Is the Existence of God Relevant to the Meaning of Life?” The Modern Schoolman 60 (May 1983): 227-46.

Gould, Stephen Jay. “Nonoverlapping Magisteria.” In Science and Religion: Are They Compatible?, ed. Paul Kurtz. Buffalo: Prometheus, 2003, 191-205.

Gamwell, Franklin I. "Religion and the Justification of Moral Claims." Journal of Religious Ethics 11 (1983): 35-61.

Green, Ronald Michael. Religious Reason: The Rational and Moral Basis of Religious Belief. New York: Oxford University Press, 1978.

Griffin, David Ray. "The Holy, Necessary Goodness, and Morality." The Journal of Religious Ethics 8 (1980): 330-49.

Groothius, D. “Thomas Nagel’s ‘Last Word’ on the Metaphysics of Rationality and Morality.” Philosophia Christi Series 2, 1 (1999): 115-122.

*Grünbaum, Adolf. “The Poverty of Theistic Morality.” In Science, Mind and Art: Essays on Science and the Humanistic Understanding in Art, Epistemology, Religion and Ethics, in Honor of Robert S. Cohen. Boston Studies in the Philosophy of Science, vol. 165. Dordrecht, The Netherlands: Kluwer Academic Publishers, 1995, 203-242, http://www.infidels.org/library/modern/adolf_grunbaum/poverty.html (accessed June 24, 2004).

Gula, Richard M. Reason Informed by Faith: Foundations of Catholic Morality (Paulist Press, 1989).

*Guminski, Arnold T. “The Moral Argument for God’s Existence, The Natural Moral Law, and Conservative Metaphysical Naturalism.” University of Colorado Theology Forum (2004), http://www.colorado.edu/philosophy/TheoForum/gum.pdf (accessed June 24, 2004).

Hackett, Stuart C. “The Value Dimension of the Cosmos: A Moral Argument.” In Philosophy of Religion: A Reader and Guide, ed. William Lane Craig. Rutgers University Press, 2002.

Hales, Steven D. "A Proof of the Existence of Fairies." Think 16 (2008):45-48.

Hall, Everett. What is Value? New York: Humanities Press, 1952.

Hammond, John L. "Divine Command Theories and Human Analogies." Journal of Religious Ethics 14 (1986): 216-23.

Hanink, James G. and Gary R. Mar. “What Euthyphro Couldn’t Have Said.” Faith and Philosophy 4 (1987): 241-61.

Hare, John. God’s Call: Moral Realism, God’s Commands, & Human Autonomy. Grand Rapids: William B. Eerdmans, 2001.

———. “Kant on Recognizing Our Duties as God's Commands.” Faith and Philosophy 17 (2000): 459-478.

———. The Moral Gap. New York: Oxford University Press, 1996.

———. Why Bother Being Good? The Place of God in the Moral Life. Downers Grove: Intervarsity Press, 2000.

Hare, R.M. Essays on Religion and Education. New York: Oxford University Press, 1992.

———. The Language of Morals. Oxford, 1952.

———. “Ontology in Ethics.” In Morality and Objectivity: A Tribute to J.L. Mackie, ed. Ted Honderich. London: Routledge and Kegan Paul, 1985, 39-53.

———. “Some Confusions about Subjectivity.” In Freedom and Morality, ed. J. Bricke. University of Kansas, 1976.

Harris, Michael J. Divine Command Ethics: Jewish and Christian Perspectives. New York: RoutledgeCurzon, 2003.

Harman, Gilbert. “Moral Explanations of Natural Facts: Can Moral Claims Be Tested against Moral Reality?” Southern Journal of Philosophy 24, supplement (1986): 57-68.

Harrison, Jonathan. “Comments on Professor Firth’s Ideal Observer Theory.” Philosophy and Phenomenological Research 17 (1956): 257-58.

Hazlitt, Henry. The Foundations of Morality. Princeton, NJ: Van Nostrand, 1964.

Helm, Paul, ed. Divine Commands and Morality. New York: Oxford University Press, 1981.

Hick, John. “Arguments for the Existence of God.” In his Philosophy of Religion, 4th ed. Prentice Hall, 1989, 15-29.

Hildebrand, Dietrich von. Christian Ethics. New York: David McKay Company, 1953.

Holloway, Richard. Godless Morality: Keeping Religion Out of Ethics. Edinburgh: Canongate, 1999.

Hourani, George F. Reason and Tradition in Islamic Ethics. New York: Cambridge University Press, 2007.

Hurka, Thomas. “Why God is Irrelevant to Morality.” In Thomas Hurka, Principles: Short Essays on Ethics. Harcourt Brace Canada, 1994, 67-70.

Idziak, Janine Marie. “Divine Commands Are the Foundation of Morality.” Contemporary Debates in Philosophy of Religion, ed. Michael L. Peterson and Raymond J. Vanarragon. Malden, Massachussetts: Blackwell, 2004, 290-298.

———. “Divine Command Ethics.” In A Companion to Philosophy of Religion, ed. Philip L. Quinn and Charles Taliaferro. Cambridge: Blackwell, 1997, 453-459.

———. Divine Command Morality: Historical and Contemporary Readings. New York and Toronto: Edwin Mellen, 1980.

*———. "In Search of 'Good Positive Reasons' for an Ethics of Divine Commands: A Catalogue of Arguments." Faith and Philosophy 6 (1989): 47-64. Reprinted in Readings In Christian Ethics, Volume 1: Theory and Method, ed. David K. Clark and Robert V. Rakestraw. Grand Rapids, Baker Book House, 1994, 50-61.

———. “Reply to Boyd and VanArragon.” Contemporary Debates in Philosophy of Religion, ed. Michael L. Peterson and Raymond J. Vanarragon. Malden, Massachussetts: Blackwell, 2004, 310-312.

Jacobs, Jonathan. “Theism, Blame and Perfection.” The Heythrop Journal 41.2 (2000): 141-153.

Jackson, Timothy P. 1999. “Naturalism, Formalism, and Supernaturalism: Moral Epistemology and Comparative Ethics.” Journal of Religious Ethics 27 (1999): 477-506.

Johnson, Alan. “Is There a Biblical Warrant for Natural-Law Theories?” Journal of the Evangelical Theological Society 25 (June 1982): 185-99.

Johnson, Phillip E. “Nihilism and the End of Law” First Things 31 (1993): 19-25.

Jordan, Matthew Carey. "Divine Attitudes and the Nature of Morality: A Defense of a Theistic Account of Deontic Properties." Ph.D. dissertation, Ohio State University, 2009.

———. "Metaphysical Naturalism and Some Moral Realisms." Philo: A Journal of Philosophy 14 (2011): 5-24.

———. "Some Metaethical Desiderata and the Conceptual Resources of Theism." Sophia 50 (2011): 39-55.

———. "Theistic Ethics: Not as Bad as You Think." Philo: A Journal of Philosophy 12 (2009): 31-45.

Joske, W.D. “Philosophy and the Meaning of Life.” Australasian Journal of Philosophy 52 (August 1974): 93-104.

Joyce, G.H. “Moral Arguments for the Existence of God.” In A Modern Introduction to Philosophy, ed. Paul Edwards and Arthur Pap, revised edition. New York: Free Press, 1972, ???-??.

Joyce, Richard. “Darwinian Ethics and Error.” Biology and Philosophy 15 (2000): 713-732.

*———. The Evolution of Morality. Boston: The MIT Press, 2001.

———. "Review of Paul Bloomfield’s Moral Reality," Mind 112 (2003).

———. The Myth of Morality. New York: Cambridge University Press, 2001.

*———. “Theistic Ethics and the Euthyphro Dilemma” Journal of Religious Ethics 30 (2002): 49-75.

Kavka, Martin and Randi Rashkover. "A Jewish Modified Divine Command Theory" Journal of Religious Ethics 32 (2004): 387-414.

Kaye, Sharon M. and Harry J. Gensler. “Is God the Source of Morality?” God Matters: Readings in the Philosophy of Religion. Longman, 2003, 481-487.

Kiernan-Lewis, Del. "Naturalism and the Problem of Evil." Philo: A Journal of Philosophy 10 (2007): 125-135.

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William Lane Craig: Internet Infidels Websites "Are Literally Pornographic"

[This post was originally published on The Secular Outpost on October 31, 2011. It was republished here on November 9, 2021 with the date manually adjusted to reflect its original publication date.]

Similar to my last post where I quoted the Pope, in this post I am going to quote, without comment, what William Lane Craig has apparently written about the Internet Infidels. In response to a Christian struggling with doubt, Craig writes:

Be on guard for Satan’s deceptions. Never lose sight of the fact that you are involved in a spiritual warfare and that there is an enemy of your soul who hates you intensely, whose goal is your destruction, and who will stop at nothing to destroy you. Which leads me to ask: why are you reading those infidel websites anyway, when you know how destructive they are to your faith? These sites are literally pornographic (evil writing) and so ought in general to be shunned. Sure, somebody has to read them and refute them; but why does it have to be you? Let somebody else, who can handle it, do it. Remember: Doubt is not just a matter of academic debate or disinterested intellectual discussion; it involves a battle for your very soul, and if Satan can use doubt to immobilize you or destroy you, then he will.

I firmly believe, and I think the Bizarro-testimonies of those who have lost their faith and apostatized bears out, that moral and spiritual lapses are the principal cause for failure to persevere rather than intellectual doubts. But intellectual doubts become a convenient and self-flattering excuse for spiritual failure because we thereby portray ourselves as such intelligent persons rather than as moral and spiritual failures. I think that the key to victorious Christian living is not to have all your questions answered — which is probably impossible in a finite lifetime — but to learn to live successfully with unanswered questions. The key is to prevent unanswered questions from becoming destructive doubts. I believe that can be done by keeping in mind the proper ground of our knowledge of Christianity’s truth and by cultivating the ministry of the Holy Spirit in our lives. (emphasis mine)

(As an aside, in that same article, Craig also mentions the role that "popular" (read: non-scholarly) apologetics for the resurrection of Jesus had on his development; he specifically mentions Josh McDowell's, Evidence That Demands a Verdict.)
 
In another, unrelated Q&A; article regarding middle knowledge, he uses Internet Infidels in an illustration of the concept of "transworld damnation." He writes:

I’m not suggesting that those who die in infancy all suffer from transworld damnation. Under some circumstances those who died in infancy might have grown up to become wonderful Christians; under other circumstances, they might have joined the Internet Infidels. So how could God judge them for the different things they would have done under various circumstances? (emphasis mine)

Sunday, October 30, 2011

Pope Blames Atheism for Concentration Camps

[This post was originally published on The Secular Outpost on October 30, 2011. It was republished here on November 9, 2021 with the date manually adjusted to reflect its original publication date.]

I'm going to quote, without commentary, what the Pope had to say on Thursday about atheism.

If one basic type of violence today is religiously motivated and thus confronts religions with the question as to their true nature and obliges all of us to undergo purification, a second complex type of violence is motivated in precisely the opposite way: as a result of God’s absence, his denial and the loss of humanity which goes hand in hand with it. The enemies of religion – as we said earlier – see in religion one of the principal sources of violence in the history of humanity and thus they demand that it disappear. But the denial of God has led to much cruelty and to a degree of violence that knows no bounds, which only becomes possible when man no longer recognizes any criterion or any judge above himself, now having only himself to take as a criterion. The horrors of the concentration camps reveal with utter clarity the consequences of God’s absence.


The absence of God leads to the decline of man and of humanity. But where is God? Do we know him, and can we show him anew to humanity, in order to build true peace? Let us first briefly summarize our considerations thus far. I said that there is a way of understanding and using religion so that it becomes a source of violence, while the rightly lived relationship of man to God is a force for peace. In this context I referred to the need for dialogue and I spoke of the constant need for purification of lived religion. On the other hand I said that the denial of God corrupts man, robs him of his criteria and leads him to violence.

LINK (HT: Godless in Italy)

LINK: Ted Poston on the Problem of Social Evil

[This post was originally published on The Secular Outpost on October 30, 2011. It was republished here on November 9, 2021 with the date manually adjusted to reflect its original publication date.]

According to Ted Poston, the problem of evil includes more than just the familiar categories of moral evil and natural evil. It also includes social evil, which he defines as any pain or suffering brought about by game-theoretic interactions of many individuals. Social evils cannot be reduced to natural or moral evil. Moreover, traditional defenses for natural and moral evil fail against the problem of social evil.

Friday, October 28, 2011

Biological Evolution as Evidence against Theism

Many conservative Christians and lay atheists alike claim that if biological evolution is true, then God does not exist. Ironically, while many conservative Christians have attacked evolution because it supposedly entails atheism, no contemporary atheist philosopher has used evolution as evidence for atheism. Indeed, the only philosopher who has formulated an argument for the claim that evolution is evidence against theism and for metaphysical naturalism is agnostic philosopher Paul Draper.

Draper defends an evidential argument from evolution for naturalism. In other words, Draper's argument does not claim that evolution is logically inconsistent with the existence of God. Rather, it claims that known facts about evolution that are consistent with theism nevertheless provide evidence against it.

This argument is focused on God in general, not necessarily the Christian God. Draper argues that, all other things held equal, known facts about the origin of complex life are prima facie evidence against theism.


LINK: Follow-up on Republicans United Against Atheists

[This post was originally published on The Secular Outpost on October 28, 2011. It was republished here on November 9, 2021 with the date manually adjusted to reflect its original publication date.]

Earlier this week, I posted a link to an article describing how Newt Gingrich questioned the trustworthiness of atheists in a Republican presidential debate. I just stumbled upon a post at another blog that examines the logical consequences of Gingrich's statement.

LINK

LINK: The Myth of Militant Atheism

[This post was originally published on The Secular Outpost on October 28, 2011. It was republished here on November 8, 2021 with the date manually adjusted to reflect its original publication date. ]

"[W]hile millions of atheists are indeed walking our streets, it would be difficult to find even one who could accurately be described as militant. In all of American history, it is doubtful that any person has ever been killed in the name of atheism. In fact, it would be difficult to find evidence that any American has ever even been harmed in the name of atheism. It just does not happen, because the notion of "militant atheism" is entirely fantasy."

LINK: From Friendly Atheism to Friendly Natural Theology

[This post was originally published on The Secular Outpost on October 19, 2011. It was republished here on November 8, 2021 with the date manually adjusted to reflect its original publication date. The link was also updated to its current location.]

Jeffery Johnson, "From Friendly Atheism to Friendly Natural Theology: The Case for Modesty in Religious Epistemology" Minerva - An Internet Journal of Philosophy Vol. 7 2003.


Abstract

Philosophical theists argue with great ingenuity and sophistication that there is excellent evidence in support of the existence of the God of western theism. Philosophical atheists argue with equal skill that the evidence is negative. Both sides can't be right. But, this seems to imply that one camp is guilty of serious epistemological error. I explore in this essay a way of understanding good theological evidence that mitigates charges of intellectual error or blindness. According to a position that Rowe calls friendly atheism, the atheist can argue that the relevant evidence supports his or her view, but that theists are rationally justified in believing that God exists in spite of the intense suffering that manifest in this world. I will argue that friendly atheism, and more generally friendly natural theology, when articulated in more detail, and with great care, represents an important metaphilosophical insight about use of evidence in theological contexts.

LINK

Thursday, October 27, 2011

Ted Drange's Anti-Creation Argument

The following is an excerpt of a longer essay by Ted Drange.

Definitions of "God"

Before getting to the arguments, it is important to present the various definitions of "God" that they employ:

D1: God is the eternal, all-powerful, personal being who created and rules the universe. (Being eternal, God cannot come into or go out of existence. Being all-powerful, he can perform any action that is logically possible to perform. Being personal, he has some characteristics in common with humans, such as thinking, feeling emotions, and performing actions. The universe is understood to consist of all the space, time, matter, and energy that has ever existed.)

D2: God is the eternal, very powerful, personal being who rules the universe, loves humanity, and gave humanity its moral conscience.

D3: God is the eternal, very powerful, personal being who rules the universe, loves humanity, and strongly desires that that love be reciprocated.

D4: God is that being which is self-existent, that is, which contains the explanation for its own existence within itself.

D5: God is that being which is (objectively) perfect in every way. (The term "perfect" is here understood in an objective sense, as opposed to a subjective sense relative to individual values, so the term may be used in public reasoning.)

D6: God is the deity described in the Bible as interpreted by evangelical Christianity.

It will be indicated for each argument which of the above definitions of "God" it employs.

The Anti-Creation Argument (against D1, D6)
(1) If X creates Y, then X must exist temporally prior to Y.
(2) But nothing could possibly exist temporally prior to time itself (for that would involve existing at a time when there was no time, which is a contradiction).
(3) Thus, it is impossible for time to have been created.
(4) Time is an essential component of the universe.
(5) Therefore, it is impossible for the universe to have been created.
(6) It follows that God, as defined by D1 and D6, cannot exist.

Source: http://www.infidelguy.com/mobile/10_atheistic_arguments_7.php

LINK: "God and Moral Law" by Mark Murphy

[This post was originally published on The Secular Outpost on October 19, 2011. It was republished here on November 9, 2021 with the date manually adjusted to reflect its original publication date.]

Though I disagree with his conclusions, I've always respected the writings of Christian philosopher Mark Murphy on the relationship between God and morality. He has written a book, God and the Moral Law: On the Theistic Explanation of Morality, which will be published by Oxford University Press early next year. Based on the description of the book, it sounds extremely interesting. Murphy criticizes natural law theory and divine command theory, which are the most dominant theistic accounts of morality.

In their place, he defends a new theistic account of morality, which is apparently analogous to how many theists have traditionally understood the relationship between God and the laws of nature. In an attempt to find out more about his new theistic account of morality, I did a web search and discovered a paper he read at Notre Dame's Center for Philosophy of Religion, "God and Moral Law," which appears to provide an overview of his approach. Anyone interested in the relationship between God and morality will surely want to read this.

Wednesday, October 26, 2011

LINK: Is Moral Autonomy Incompatible with the Existence of God?

[This post was originally published on The Secular Outpost on October 26, 2011. It was republished here on November 8, 2021 with the date manually adjusted to reflect its original publication date. The link was also updated to its current location.]

The late James Rachels wrotes an essay, "God and Moral Autonomy," in which he defends an argument for the nonexistence of God based on the impossibility of a being worthy of worship. Peter Lupu and Bill Vallicella have an interesting exchange about the argument on the latter's Maverick Philosopher blog (see here).

LINKS: Theistic Defenses Against the Euthyphro Dilemma

[This post was originally published on The Secular Outpost on October 26, 2011. It was republished here on November 8, 2021 with the date manually adjusted to reflect its original publication date. The link was also updated to its current location.]

(Another item from the backlog in my Drafts folder)

I've discovered two essays online and one essay offline which provide interesting responses to the Euthyphro dilemma.

1. Steve Lovell, "God as the Grounding of Moral Objectivity: Defending Against the Euthyphro."
2. Michael Sudduth, "Is it Coherent to Suppose that God is both Morally Good and 'Above Morality'?" (2004)
3. William Alston, "“Some Suggestions for Divine Command Theorists.” In Christian Theism and the Problems of Philosophy, ed. Michael D. Beaty. Notre Dame: University of Notre Dame Press, 1990, 303-326.

Since #3 is not available online, I'll attempt to provide a brief summary here.

William Alston splits the horns of the Euthyphro dilemma by taking different horns for different moral concepts. Alston divides moral concepts into two groups: axiological and deontological. Axiological concepts include things like moral goodness and badness, while deontological concepts include things like moral obligation, duty, and ought. Alston argues that deontological concepts depend on God's commands, while axiological concepts depend on God himself. Alston summarizes his strategy as follows:

"It only remains to set out explicitly the relationship between the positions I have suggested to escape each of the two horns. That relationship derives from the distinction between value and obligation, more specifically the moral forms thereof. To blunt the first horn I have suggested that we take divine commands to be constitutive only of moral obligation, only of facts of the form 'S morally ought to do A', 'S morally ought not to do B', and 'S is morally permitted to do C', leaving value and goodness, moral and otherwise, to be otherwise constituted. ... To deal with the second horn, and to fill out the view with an account of goodness and value, we take it that the supreme standard of goodness, including moral goodness, is God Himself, that particular individual, rather than some general principle or Platonic idea."

Wes Morriston has written an interesting article that partially discusses Alston's approach. As I read him, Morriston mainly focuses on what Alston has to say about the relationship between axiological concepts and God, not deontological concepts and God. Morriston isn't impressed. Commenting on Alston's approach (and William Lane Craig's similar approach), he concludes:

What Alston and Craig have done is simply to substitute necessary truths about God for necessary truths about moral goodness. But even if this has the effect of making all moral truths depend on God, it is not sufficient to put them under his control. In this crucial respect, the God-centered analysis of moral goodness does no more than a Platonist account to protect divine sovereignty.

LINKS: Ethics without God

[This post was originally published on The Secular Outpost on October 26, 2011. It was republished here on November 8, 2021 with the date manually adjusted to reflect its original publication date.]

(Another item from the backlog in my Drafts folder, with some more recent links added in.)

Here are some very interesting links related to ethics without God.

1. From Daniel Dennett: Robert Wright interviewed Daniel Dennett on being good without God. Video of the interview is available here; a transcript is available here.
2. From Tom Clark: Tom Clark from the Center for Naturalism blogs about "Naturalism and Nihilism."
3. From Alonzo Fyfe: Alonzo Fyfe, of Atheist Ethicist fame, finally published his book, A Better Place: Selected Essays on Desire Utilitarianism. It's a book defending moral realism without God, even assuming that no intrinsic values exist. I have not read Fyfe's book, but it certainly looks interesting.
4. From Larry Arnhart: author of Darwinian Natural Right. Several essays of interest, including, "The Darwinian Meaning of Life", "Does Darwinism Make Morality Fictional?", "Darwinian Ethics and the Moral History of 20th Century Barbarism", "The Evolutionary Biology of Empathy", "A Darwinian History of Human Rights and Empathy", "Remi Brague on Divine Law & Common Morality", and "Does the Life of the Mind Require a Platonic Cosmology?"

Enjoy!