REVELATION, CREATION AND LAW1

Through faith we understand that the worlds were made by the Word of God, so that things which are seen were not made of things which do appear (Hebrews 11:3, AV )
By faith we understand that the universe was framed by God's command, so that the visible came forth from the invisible (Hebrews 11:3, NEB )     

CONSEQUENTIALISM, TELEOLOGY, AND THE NEW FRIENDSHIP CRITIQUE1

Abstract: A powerful objection to impersonal moral theories states that they cannot accommodate the good of friendship. This paper focuses on the problem as it applies to consequentialism and addresses the recent criticism that even the most sophisticated forms of consequentialism are incompatible with genuine friendship. I argue that this objection fails since those who pose this challenge either seriously oversimplify consequentialism's theory of value, misunderstand its theory of practical reason, or put too much weight on the good of friendship itself. I conclude by assessing a contemporary consequentialist response in order to suggest a workable conception of consequentialist friendship.     

BROWN ON SELF-KNOWLEDGE AND DISCRIMINABILITY1

Abstract:  In her recent book Anti-Individualism and Knowledge , Jessica Brown has presented a novel answer to the self-knowledge 'achievement problem' facing the proponent of anti-individualism. She argues that her answer is to be preferred to the traditional answer (based on Burge, 1988a). Here I present three objections to the claim that her proposed answer is to be preferred. The significance of these objections lies in what they tell us about the nature of the sort of knowledge that is in dispute. Perhaps the most important lesson I draw from this discussion is that, given the nature of knowledge of one's own thoughts, discriminability (from relevant alternatives) is not a condition on knowledge as such.     

CHINESE AND WESTERN INTERPRETATIONS OF JENb (HUMANITY)1

The concept of jen (humanity, love, humaneness; pronounced ren ) is a central concept of Confucian thought and has gone through a long evolution of more than 2000 years. The story of that evolution has been told elsewhere. The purpose here is to see how the Chinese have understood the concept and how the West has interpreted it. We shall discuss the Chinese understanding under seven headings.     

Semantical Anthropology1

The association between the smell and the bacon is ".natural"., that is to say it is not the result of any human behavhior. But the association between the word ".breakfast". and breakfast is a social matter, which exists only for English speaking people.—B. Russell, ".An Inquiry into Meaning and Truth".     

GOD'S ACTION IN THE REAL WORLD1

Abstract. The scientific and theological enterprises are regarded as interacting and mutually illuminating approaches to reality. The theological consequences of the transformation of the scientific worldview through twentieth-century physics and cosmology are considered with respect to notions of God's transcendence, time, continuous creation, determinism, and multiple universes. The theological implications of the worldview of biology are similarly assessed with respect to certain features of biological evolution: its continuity, its open-endedness, its mechanism, and the role of "chance" and law. The model of human agency for the agency of God in the hierarchy of natural systems is examined. The article concludes with some reflections on a science-informed understanding of God's relation to the world as transcendent, incarnate, and immanent.     

Conflicting Intuitions about Causality1

In this article I examine five kinds of conflicting intuitions about the nature of causality. The viewpoint is that of a probabilistic theory of causality, which I think is the right general framework for examining causal questions. It is not the purpose of this article to defend the general thesis in any depth but many of the particular points I make are meant to offer new lines of defense of such a probabilistic theory. To provide a conceptual framework for the analysis, I review briefly the more systematic aspects of the sort of probabilistic theory of causality I advocate. I first define the three notions of prima facie cause, spurious cause, and genuine cause. The technical details are worked out in an earlier monograph (Suppes 1970) and are not repeated.