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The response to this objection is obvious.
A second aspect of Augustine's theodicy, often called the "free will defence", provides a stronger response to this objection.
Smart's dimensions, however, constitute a response to this objection; they provide a seemingly multicultural and cross-traditional approach that nevertheless conceives of religion as having a discernible essence.
Coherentists have a response to this objection.
Broad's response to this objection is clear.
This is Morris and Menzel's (1986) response to this objection.
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That paper contains a response to this artificiality objection on pp. 537 548.
The standard response to this phenomenological objection is that the regress can easily be avoided by accepting the existence of non-conscious mental states.
One response to this third objection is that comparability in the case of nominal-notable comparisons need not rule out the incommensurability of values.
In A Theory of Justice, Rawls uses utilitarianism as the main theory for comparison with his own, and hence he offers a number of arguments in response to this utilitarian objection, some of which are outlined in the section on Welfare-Based Principles. Welfare-Based Principles
In assessing this type of response to the objection under consideration, it is useful to separate out two questions: First, whether, considered on its own, the contextualist's error theory is plausible.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com