香港期期最准的一肖

Professor of Philosophy and Religion

Dr. Kevin Kinghorn is Professor of Philosophy and Religion. He was the first full-time ExL professor at 香港期期最准的一肖.

Dr. Kinghorn has published articles in philosophy of religion, moral philosophy, epistemology, and philosophy of action, and written the books, The Decision of Faith: Can Christian Beliefs Be Freely Chosen? (T&T Clark, 2005) and A Framework for the Good (Univ. of Notre Dame, 2016). In 2008, Dr. Kinghorn was elected to the Theology faculty at Oxford University.

He and his wife, Barbara, are parents to Anna Keren and Joseph.

Accessible philosophy pieces for general readership

• 鈥淨uestions of Identity: Is the Hulk the Same Person as Bruce Banner?鈥� Printed in . 聽What grounds personal identity and makes you the same person you were yesterday or 10 years ago? 聽
• 鈥淰irtue Epistemology: Why Uncle Andrew Couldn鈥檛 Hear the Animals Talk鈥� Printed in The . 聽A look at what virtue epistemology is, as well as four key epistemic virtues which an earnest seeker of truth should have. 聽Lewis鈥檚 Narnia books are a rich resource for exploring this subject (and so many others!). Uncle Andrew鈥檚 failure to cultivate these virtues helps explain why he couldn鈥檛 hear the Narnia animals talking. ()
• 鈥淧lot Twists and Surprises: What Makes Something Improbable?鈥� Printed in . 聽Discussion of the different ways in which an event can be improbable. 聽An especially detailed look at Rear Window, a great movie and a great resource for explaining Bayes Theorem (without using the term 鈥楤ayes Theorem鈥�, of course!). ()
• 鈥淲hat Motivates an Early Morning Runner?鈥� Printed in . 聽A look at the different kinds of motivations鈥揳nd accompanying different level of struggles鈥揻or people who exercise in the early hours of the morning. 聽A key point in the discussion is the distinction within the philosophy of action between an decision and an intentional action. ()
• 鈥淪hooting With Confidence鈥� Printed in . 聽Exploring the importance in basketball of confidence, or the belief that the next shot is going in the basket. 聽To what extent is confidence within our voluntary control? And what are the different kinds of strategies a coach might employ for instilling confidence in a player? 聽Answering these questions moves us into the intersection of philosophy and psychology.
• 鈥淧ursuing Moral Goodness: C. S. Lewis鈥檚 Understanding of Faith鈥� Printed in . 聽Exploring Lewis鈥檚 statement that 鈥渢he world does not consist of 100% Christians and 100% non-Christians鈥︹�濃�揳nd explaining how we鈥檇 need to understand the nature of faith if we are to make sense of his statement. 聽I summarize some of the points I develop much more fully in the book The Decision of Faith, offering reasons why we should think of 鈥榝aith鈥� not so much as 鈥榖elief鈥�, but rather as the 鈥榩ursuit of Godly purposes鈥�. ()
• 鈥淓xcuses, Excuses: Inside the Mind of a Complainer鈥� Printed in . 聽Given the amount of energy and focus a professional tennis player needs to compete in a match, it seems odd that a player would waste energy complaining about calls from linespersons and umpires. 聽Yet, this is all too common an occurrence. But why? Answering this question reveals quite a bit鈥搒ome of it none too pleasant鈥揳bout human psychology. ()
• 鈥淎uthoritarian Tennis Parents: Are Their Children Really Any Worse Off?鈥� Printed in . 聽It is common to think of controlling tennis parents鈥搕he ones who push their children to succeed from a young age鈥揳s compromising their children鈥檚 well-being. 聽But is this really the case? A look at the question of what makes any person鈥檚 life go well for her, as well as what does and doesn鈥檛 compromise well-being.聽()
• 鈥淥ur Search for the 鈥楪ood Life鈥�: Connecting Welfare to C. S. Lewis鈥檚 The Four Loves鈥� Printed in Pursuit of Truth: A Journal of Christian Scholarship (2011). 聽C. S. Lewis鈥檚 analysis of the four loves鈥揳ffection, friendship, eros, and charity鈥揷ontains important insights, though it also serves as a challenge to the simple thesis that ideal, loving relationships occur as each person pursues the well-being of the other. 聽In this paper I defend this simple thesis, showing that鈥搊nce we show how Welfarism is connected to affection, friendship, and eros in ways Lewis doesn鈥檛 seem to recognize鈥搕he objection to the simple thesis disappears and that Lewis鈥檚 own commentary on the highest love, charity, is actually strengthened. ()
• 鈥淎 Case of Insincerity: What Does it Mean to Deceive Someone?鈥� Printed in . While it an interesting question when deception is and isn鈥檛 morally acceptable (e.g., telling Aunt Phylllis you like her hat vs. a conman cheating Aunt Phyllis out of her savings), I pursue in this article the prior question of what deception is exactly. 聽What conditions would need to be met for us to say an act of deception has taken place? I use the many examples of Sherlock Holmes鈥檚 disguises and misdirections to show the inadequacy of various attempted definitions of 鈥榙eceive鈥�, before finally settling on an account of deception and showing a surprising implication it has for Holmes鈥檚 relationship with his nemesis, Professor Moriarty. ()
• 鈥淣o Laughing Matter: Tarantino and the Theology of Humor鈥� Printed in . 聽A look at God鈥檚 good purposes for laughter and humor, along with a look at when our humor involving others is and isn鈥檛 appropriate. 聽Various movies from Quentin Tarantino are used to illustrate the uses of humor–both good and bad. ()
• 鈥淭he Theological Impetus for Social Entrepreneurship鈥� (chpt. 2) and 鈥淲hat Wesleyan Social Entrepreneurship Looks Like鈥� (chpt. 3) in . A short book put out by Asbury鈥檚 Office of Faith, Work and Economics. 聽A look at why Wesleyans in particular should view social entrepreneurship as a really good way to empower others and fulfill Jesus鈥檚 mandates to further the Kingdom of God on earth. 聽Introductory looks are offered into: the theological basis for social entrepreneurship; how to move a great idea into action; what to consider as you build a business plan, and how to think about building the right team around you.

Philosophy pieces a bit more academic in nature

• (T&T Clark, 2005). 聽If 鈥榖elief鈥� is involuntary, and if 鈥榖elief鈥� is a prerequisite for 鈥榝aith鈥�, then how can 鈥榝aith鈥� be something which we voluntarily choose and for which God ultimately holds us accountable? 聽Part I of the book is a spelling out of this problem, with Part II offering a solution. Along the way, issues discussed include the distinction between culpable unbelief and non-culpable unbelief, and between explicit faith and implicit fatih.
• (Univ. of Notre Dame, 2016). 聽An account of the meaning and of the nature of 鈥淕oodness鈥�. 聽The category of good/bad is distinguished from the category of right/wrong, with the meaning and nature of the latter also given an explanation. 聽These formal questions in meta- and normative-ethics take up the first half of the book. The second have is devoted to the substantive question of what the 鈥済ood life鈥� consists in. 聽A Christian answer is offered to that question, along with a defense of benevolence (in opposition to self-interest) as the key to perfected relationships in which the good life is found. 聽Drawing from Hume (of all people), a phenomenology is offered of those morally-significant decisions we face that lead us either toward or away from the good life God intends for us.
• 鈥淭he Fate of the 鈥楪ood Person鈥欌�� Printed in The New Theists (Forthcoming). 聽A look at the objection that Christianity seems a rather poor source of moral instruction, if it holds that a scoundrel who has faith can end up in heaven–while a loving, generous, self-giving person who lacks faith can wind up in hell. 聽A re-examination of Christian 鈥渇aith鈥� is offered, showing that heaven is not for those who remain scoundrels, but is instead for those who have been made righteous as they responded to the prompting of the Holy Spirit to join Christ in his work, thereby developing deeper and deeper union with him. 聽As for the 鈥済ood person鈥� who lacks explicit Christian belief, Christian orthodoxy implies that any truly loving, self-giving act is a response to the Holy Spirit and thus is moving one toward a perfecting relationship with God through Jesus Christ. Caution is then offered that being a 鈥済ood person鈥� may actually be a more radical way of life than we might initially think. ()
• 鈥淎 Humean Account of What 鈥榃rongness鈥� Amounts To鈥� Printed in Constructivism and Religion Ethics (Forthcoming). 聽I argue that there are no facts about the wrongness of any action, beyond those facts associated with a Humean-type constructivism. 聽And I suggest that the Christian theist should not worry about such an anti-realist conclusion, but should instead focus on how theism provides insight into natural facts about the goodness and badness of our actions. ()
• 鈥淭he Spirit and the Bride Say 鈥楥ome鈥�: Apologetics and the Witness of the Holy Spirit鈥� Printed in (2017). 聽I use as a framework a key apologetic remark from Pascal: 鈥淢ake good men wish it were true, and then show that it is.鈥� 聽Three elements can be found in this short instruction. There is the directive to endeavor to show that Christianity is true. 聽Before that, there is the condition that others should wish it were true. And before that, a contextual qualification is given that this process requires that others be in some sense good. 聽Jerry Walls and I discuss these three stages of apologetic human witness, looking at the work of the Holy Spirit in conjunction with our own witness. ()
• 鈥淧ushing the Mystery Button: The Limits of Logic and Language鈥� Printed in . To be printed in a forthcoming festshrift in honor of our own Larry Wood. 聽Do theological affirmations and/or the findings of modern science 鈥榯ranscend鈥� in any way the laws of logic? 聽What are the senses of 鈥榤ystery鈥� to which Christians might appeal in describing God, and what implications follow when we claim that God transcends the language we use to describe him? ()
• 鈥淪piritual Blindness, Self-Deception, and Morally Culpable Nonbelief鈥� Printed in the Heythrop Journal (2007). 聽While we may not be able simply to choose what we believe, there is still scope for culpability for what we come to belief. 聽I explore here the distinction between culpable and non-culpable nonbelief, investigating the process of self-deception to which we can voluntarily contribute in cases where we do become culpable for failing to believe something. ()
• 鈥淢ultiple Universes and the Surprisingness of Life鈥� Printed in Philosophia Christi (2005). 聽The teleological argument, or argument from design, needs to show that the life-permitting qualities of our universe are not only improbable (like winning the lottery), but also 鈥榮urprising鈥� in the sense that the cry out for an explanation beyond naturalistic randomness. 聽I explain the difference here between a merely improbable event and a surprising event, while arguing that the popular appeal to multiple universes does not, even if true, make our universe any less surprising. ()
• 鈥淲hy God Doesn鈥檛 Make His Existence More Obvious鈥� 聽Printed in the Asbury Theological Journal (2003). 聽A look at the issue of divine hiddenness, and the way Christian thinkers historically have sought to explain why God doesn鈥檛 make his existence more obvious to us. 聽The article addresses the objection by J.L. Schellenberg and other philosophers that the religious ambiguity in our world counts as strong evidence against God鈥檚 existence.