Skip to main content

Book Zoom sessions with me for your RS or Philosophy class


 

TEACHERS. I'm offering online (via Zoom) talks and sessions to schools on A Level RS, Philosophy, and more.
 
ZOOM sessions can be organised to suit your exact class and needs, and can involve interaction, powerpoint slides, etc.
 
All sessions are accompanied by a pdf explaining the key points.
 
Sessions offered include:
· Ontological Arguments
· Natural Law and its practical application to e.g. embryo research and designer babies, abortion, assisted suicide, capital punishment, etc.
· The Kalam Cosmological Argument (incl. William Lane Craig)
· The Principle of Sufficient Reason
· Religious Experience (e.g. including Persiger and Dawkins)
· Religious Language: Ayer, Flew, Wittgenstein
· MetaEthics - especially emotivism and intuitionism
· The Logical and Evidential Problems of Evil (and my own Evil God Challenge)
 
Plus any other syllabus-related content you might want covered. I am happy to tailor sessions to your exact needs and syllabus.
 
All these sessions are interactive - I will take questions from pupils, and can include small group work and other activities within a session (to be agreed in advance with teacher).
 
I also offer mind-stretching sessions suitable for G&T that get pupils to think outside the box on issues such as the limits of science, naturalism, and the supernatural.
 
Cost is £220 for one hour, £380 for anything up to 5 hours.
 
If you would be interested in any of the above, do please get in touch.

Comments

Popular posts from this blog

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

Plantinga's Evolutionary Argument Against Naturalism refuted

Here's my central criticism of Plantinga's Evolutionary Argument Against Naturalism (EAAN). It's novel and was published in Analysis last year. Here's the gist. Plantinga argues that if naturalism and evolution are true, then semantic epiphenomenalism is very probably true - that's to say, the content of our beliefs does not causally impinge on our behaviour. And if semantic properties such as having such-and-such content or being true cannot causally impinge on behaviour, then they cannot be selected for by unguided evolution. Plantinga's argument requires, crucially, that there be no conceptual links between belief content and behaviour of a sort that it's actually very plausible to suppose exist (note that to suppose there are such conceptual links is not necessarily to suppose that content can be exhaustively captured in terms of behaviour or functional role, etc. in the way logical behaviourists or functionalists suppose). It turns o