In Freedom, Teleology, and Evil Stewart Goetz defends the existence of libertarian freedom of the will. He argues that choices are essentially uncaused events with teleological explanations in the form of reasons or purposes. Because choices are uncaused events with teleological explanations, whenever agents choose they are free to choose otherwise. Given this freedom to choose otherwise, agents are morally responsible for how they choose. Thus, Goetz advocates and defends the principle of alternative possibilities which states that agents are morally responsible for a choice only if they are free to choose otherwise. Finally, given that agents have libertarian freedom, Goetz contends that this freedom is integral to the construction of a theodicy which explains why God allows evil.

An Essay on Kant's Theory of Evil shows the centrality of the doctrine of radical evil within Kant's critical philosophy. Combining textual accuracy with systematic ethical theory, it fills the gaps Kant left open in his own doctrine, and provides a non-mystifying account of h...

In Freedom, Teleology, and Evil Stewart Goetz defends the existence of libertarian freedom of the will. He argues that choices are essentially uncaused events with teleological explanations in the form of reasons or purposes. Because choices are uncaused events with teleological explanations, whenever agents choose they are free to choose otherwise. Given this freedom to choose otherwise, agents are morally responsible for how they choose. Thus, Goetz advocates and defends the principle of alternative possibilities which states that agents are morally responsible for a choice only if they are free to choose otherwise. Finally, given that agents have libertarian freedom, Goetz contends that this freedom is integral to the construction of a theodicy which explains why God allows evil.

Free Will in Philosophical Theology takes the most recent philosophical work on free will and uses it to elucidate and explore theological doctrines involving free will. Rather than being a work of natural theology, it is a work in what has been called clarification-using philosophy to understand, develop, systematize, and explain theological claims without first raising the justification for holding the theological claims that one is working with. Timpe's aim is to show how a particular philosophical account of the nature of free will-an account known as source incompatibilism-can help us understand a range of theological doctrines.

Do we have free will and moral responsibility? Is free will compatible with determinism? Scott Sehon addresses these key questions by focusing on an underlying issue: the nature of action explanation. He proposes a non-causal account of action and agency, according to which reason explanation of human behavior is teleological rather than causal.

In this thorough introduction to theological anthropology, Joshua Farris offers an evangelical perspective on the topic. Farris walks the reader through some of the most important issues in traditional approaches to anthropology, such as sexuality, posthumanism, and the image of God. He addresses fundamental questions like, Who am I? and Why do I exist? He also considers the creaturely and divine nature of humans, the body-soul relationship, and the beatific vision.

The question of whether religious experience can be trusted has been hotly debated in epistemology and philosophy of religion in recent years. Kwan surveys this contemporary philosophical debate, provides in-depth analysis of the crucial issues, and offer arguments for an affirmative answer to the above question. Kwan first argues against traditional empiricist epistemologies and defends Swinburne's Principle of Credulity which holds that we should trust our experiences unless there are special considerations to the contrary. The Principle of Credulity is renamed the Principle of Critical Trust to highlight the need for balance between trust and criticism and is used as the foundation for a new approach to epistemology, the Critical Trust Approach (CTA), which maintains an emphasis on experience but attempts to break loose of the straitjacket of traditional empiricism by broadening the evidential base of experience. Kwan then widens his focus by looking at theistic experience in the contemporary multicultural context.