£500 A level philosophy essay prize - please spread word to your students...

Heythrop Philosophy Essay Prize Competition 2012

Heythrop College University of London is launching a new Philosophy Essay Prize, worth £500 which will be judged by Dr Stephen Law, Senior Lecturer in Philosophy at Heythrop College and the editor of the Royal Institute of Philosophy's journal THINK: Philosophy for Everyone.

The competition is open to all those studying for any AS or A2-level examinations (or equivalent) in 2012.

Entries should be no longer than 1500 words including footnotes but excluding references and can take any form e.g. essay, dialogue, etc. All sources must be referenced.

The deadline for the 1500 word essay is 5pm on Friday 30 March 2012, and the winner will be announced on the Heythrop website on 29 June 2012.

To enter please choose one of the titles below and send your entry to essayprize@heythrop.ac.uk (please note you may only submit one entry to the competition).

Entries should be written in the Microsoft Word document which includes the entry form (please see below). Entries will normally be acknowledged within 5 days.

Heythrop College/Dr Stephen Law reserve the right to publish entries but entrants will retain copyright over their work.

Title 1: Is there good evidence for or against the existence of God?
Title 2: What is the mind-body problem? Can it be solved?
Title 3: Under what conditions can someone be said to know something?

Go here to download the entry form.

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen

Aquinas on homosexuality

Thought I would try a bit of a draft out on the blog, for feedback. All comments gratefully received. No doubt I've got at least some details wrong re the Catholic Church's position... AQUINAS AND SEXUAL ETHICS Aquinas’s thinking remains hugely influential within the Catholic Church. In particular, his ideas concerning sexual ethics still heavily shape Church teaching. It is on these ideas that we focus here. In particular, I will look at Aquinas’s justification for morally condemning homosexual acts. When homosexuality is judged to be morally wrong, the justification offered is often that homosexuality is, in some sense, “unnatural”. Aquinas develops a sophisticated version of this sort of argument. The roots of the argument lie in thinking of Aristotle, whom Aquinas believes to be scientifically authoritative. Indeed, one of Aquinas’s over-arching aims was to show how Aristotle’s philosophical system is broadly compatible with Christian thought. I begin with a sketch of Arist

The Evil God Challenge and the "classical" theist's response

On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se

Stephen Law

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