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Timothy Chambers

Born: Milwaukee, Wisconsin, 1971

Degrees:

  • B.A., Philosophy, University of California, Berkeley, 1997

Institutional Affiliations:

  • University of Hartford, Adjunct Professor of Philosophy/Visiting Speaker, Philosophy Club (2005-present)
  • Brown University, Royce Research Fellow/Visiting Assistant Professor of Philosophy (1995-2005)
  • Harvard University, Teaching Fellow (2001-2002)
  • Tufts University, Graduate Student (and attendee of Daniel C. Dennett's "Darwin's Dangerous Idea" Seminar) (1993-1995)
  • University of Connecticut, Undergraduate, University Scholar; Academic Tutor (Mathematics) (1989-1993; 2015-2019)

Representative Publications:

  • Review of Debating Christian Theism, edited by JP Moreland et al., Essays in Philosophy 16 (July 2015): 298-315.
  • Review of Reasonable Atheism: A Moral Case for Respectful Disbelief, by Scott Aiken and Robert Talisse, Teaching Philosophy 36 (September 2013): 291-293.
  • "On Behalf of the Devil: A Parody of Anselm Revisited." Proceedings of the Aristotelian Society, 100 (2000): 93-113.

Published on the Secular Web


Modern Library

The Hiddenness of God: Notes on Schellenberg and Drange

In his Secular Web essay "Nonbelief as Support for Atheism," Theodore M. Drange raises objections to J. L. Schellenberg's formulation of the atheistic argument from inculpable nonbelief (sometimes called the divine-hiddenness argument), but no reply to those objections has ever been published. Are Drange's objections sound? Has he established that his own so-called argument from nonbelief (ANB) is superior to the argument put forward by Schellenberg? In this paper, Timothy Chambers attempts to address these questions in part using St. Anselm (and St. Augustine) as his muse. Chambers concludes that if the evangelical Christian worldview were true, we would find unequivocal evidence of God's existence—no intellectually honest inquirer would remain a nonbeliever—and that all nonbelievers would suffer a conspicuous existential "restlessness" or dissatisfaction that they do not in fact suffer. The fact that neither unequivocal evidence of the divine nor universal existential restlessness among nonbelievers are found invites the inference that God does not exist.