Philosophy of Religion
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Eastern Regional Meeting of the Society of Christian Philosophers Concurrent Paper Abstracts
Eastern Regional Meeting of the Society of Christian Philosophers Concurrent Paper Abstracts Majid Amini, Virginia State University From Absolute to Maximal God: Would that Solve the Problem? The classical monotheistic concept of God has been bedeviled by a plethora of logical and metaphysical paradoxes. Recently there have been a number of attempts claiming that by reforming the traditional concept of God as an omniscient, omnipotent and omnibenevolent being to a concept of God as the being with maximal consistent set of knowledge, power and benevolence, the monotheistic concept of God can be rescued from contradictions and thereby reinstating a viable version of Anselmian theism. By focusing on omnipotence specifically, the purpose of this paper is therefore twofold: (1) to show the logical impossibility of maintaining an absolute or infinite conception of divine attributes, and (2) to show that even a maximal conception of divine attributes is plagued with the problem of uniqueness of God and a variant of the paradox of omnipotence thus indicating that such reformulations are still beset with dilemmas and paradoxes. Greg Bassham, King’s College A Critique of C. S. Lewis’s Argument from Desire In various places, C. S. Lewis offers an argument for God and/or a heavenly afterlife that is now widely called the argument from desire. Lewis appears to give at least two versions of the argument, one inductive and the other deductive. Both versions focus on a special form of spiritual or transcendental longing that Lewis calls “Joy.” The gist of his deductive argument is this: Joy is an innate, natural desire. -
An Atheistic Argument from Ugliness
AN ATHEISTIC ARGUMENT FROM UGLINESS SCOTT F. AIKIN & NICHOLAOS JONES Vanderbilt University University of Alabama in Huntsville Author posting. (c) European Journal of Philosophy of Religion 7.1 (Spring 2015). This is the author's version of the work. It is posted here for personal use, not for redistribution. The definitive version is available at http://www.philosophy-of- religion.eu/contents19.html This is a penultimate draft. Please cite only the published version. Abstract The theistic argument from beauty has what we call an ‘evil twin’, the argument from ugliness. The argument yields either what we call ‘atheist win’, or, when faced with aesthetic theodicies, ‘agnostic tie’ with the argument from beauty. 1 AN ATHEISTIC ARGUMENT FROM UGLINESS I. EVIL TWINS FOR TELEOLOGICAL ARGUMENTS The theistic argument from beauty is a teleological argument. Teleological arguments take the following form: 1. The universe (or parts of it) exhibit property X 2. Property X is usually (if not always) brought about by the purposive actions of those who created objects for them to be X. 3. The cases mentioned in Premise 1 are not explained (or fully explained) by human action 4. Therefore: The universe is (likely) the product of a purposive agent who created it to be X, namely God. The variety of teleological arguments is as broad as substitution instances for X. The standard substitutions have been features of the universe (or it all) fine-tuned for life, or the fact of moral action. One further substitution has been beauty. Thus, arguments from beauty. A truism about teleological arguments is that they have evil twins. -
Plotinus, Epicurus, and the Gnostics: on Plotinian Classification of Philosophies
PLOTINUS, EPICURUS, AND THE GNOSTICS: ON PLOTINIAN CLASSIFICATION OF PHILOSOPHIES Andrei Cornea 1. When we try to figure out what Plotinus might have looked like, it is a Byzantine icon that usually comes up in our mind: a slim, tall, highly- spiritualized figure, floating in out-of-this-world space, intensively gazing upon us, totally detached from the things below. Yet such an image over- simplifies this philosopher’s life. For instance, although one does not expect a Byzantine icon to be involved in heavy polemic, polemic plays an impor- tant role in Plotinus’ life and philosophy. So the icon has got cracks. In fact, because Plotinus, like many in his epoch, denied that his ideas had any basic originality,1 considering them (despite obvious and essential innovations) to be but the unfolding of one master’s ultimate truth, polemic mainly con- cerned the question of whether or not his own interpretation of this master, Plato, was the most faithful of all. Besides, Plotinus believed, Plato had to be defended against all misinterpretation and outright contestation which were never in short supply. So Plotinus had a lot of potential adversaries; but of course he could not afford to take on all of them at once. Therefore, he needed politics. In fact, there is no polemic without some politics, and that prompts me to invoke Carl Schmitt’s famous definition: The political is the art of distinguishing friends from enemies. In other words, politics usually establish a divide between the former and the latter that must be appropriate to the occasion. -
“Grounding and Omniscience” (PDF)
Grounding and Omniscience Abstract I’m going to argue that omniscience is impossible and therefore that there is no God.1 The argument turns on the notion of grounding. After illustrating and clarifying that notion, I’ll start the argument in earnest. The first step will be to lay out five claims, one of which is the claim that there is an omniscient being, and the other four of which are claims about grounding. I’ll prove that these five claims are inconsistent. Then I’ll argue for the truth of each of them except the claim that there is an omniscient being. From these arguments it follows that there are no omniscient beings and thus that there is no God. §1. Stage Setting The best way to get a grip on the notion of grounding – or more exactly, for our purposes, the notion of partial grounding - is by considering examples. (By “partial grounding” I mean “at-least-partial grounding”, just as mereologists mean “at-least-part of” by “part of”.) The first example hearkens back to Plato’s Euthyphro. Suppose that a theorist claims that as a matter of metaphysical necessity, a given act is morally right if and only if it is approved of by God. At first blush at least, it is plausible that this theorist owes us an answer to following question: when acts are right, are they right because God approves of them, or does he approve of them because they are right? We all understand this question right away, right when we first hear it. -
The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East
Open Theology 2017; 3: 565–589 Analytic Perspectives on Method and Authority in Theology Nathan A. Jacobs* The Revelation of God, East and West: Contrasting Special Revelation in Western Modernity with the Ancient Christian East https://doi.org/10.1515/opth-2017-0043 Received August 11, 2017; accepted September 11, 2017 Abstract: The questions of whether God reveals himself; if so, how we can know a purported revelation is authentic; and how such revelations relate to the insights of reason are discussed by John Locke, Thomas Hobbes, René Descartes, G. W. Leibniz, and Immanuel Kant, to name a few. Yet, what these philosophers say with such consistency about revelation stands in stark contrast with the claims of the Christian East, which are equally consistent from the second century through the fourteenth century. In this essay, I will compare the modern discussion of special revelation from Thomas Hobbes through Johann Fichte with the Eastern Christian discussion from Irenaeus through Gregory Palamas. As we will see, there are noteworthy differences between the two trajectories, differences I will suggest merit careful consideration from philosophers of religion. Keywords: Religious Epistemology; Revelation; Divine Vision; Theosis; Eastern Orthodox; Locke; Hobbes; Lessing; Kant; Fichte; Irenaeus; Cappadocians; Cyril of Alexandria; Gregory Palamas The idea that God speaks to humanity, revealing things hidden or making his will known, comes under careful scrutiny in modern philosophy. The questions of whether God does reveal himself; if so, how we can know a purported revelation is authentic; and how such revelations relate to the insights of reason are discussed by John Locke, Thomas Hobbes, René Descartes, G. -
Chapter Two Religions and Ethical Value
Chapter Two Religions and Ethical Value 57 2.1 Philosophy and Religious Belief Introduction What should be the role of philosophy with respect to religious belief? The question is hard to answer since people have different ideas as to what constitutes philosophy and religion. A traditional answer, however, is that philosophy can help us to see whether or not religious beliefs are worthy of acceptance'. The idea here is that philosophers can single oi;t particular religious beliefs and ask questions like Ts this belief rationally 4efensible?’ or ‘Can this belief be supported by argument or appeal to evidence?’ lying behind such questions is the assumption that religious beliefs ar^ either true or false and that their truth or falsity can be settled or discussed at an intellectual level. Is there any relationship between ethics and religion? Is there any substantially based objective ethical code or not? Does God exist? How about the view that God’s Will determines what is morally obligatory? To an outside observer, .these, debates, among.. Western philosophers, and theologians concerning the relationship between religion and morality may seem culture-bound. The emergence of ethics as a separate fieldl of inquiry, the effort to distinguish morality from religion, and the countervailing effort to reassert a place for religion in human life all arise from a very particular cultural and social context. Nevertheless, the fact that systematic thinking about ethics emerged in the West, and that it generated a series of divergent explorations of the relationship between religion and morality, does not mean that this thinking or aspects of these views have no validity across 58 cultural lines. -
The Argument from Desire
THE ARGUMENT FROM DESIRE Robert Holyer In this essay I offer a reformulation and defense of the argument from desire as it is presented in the works of C. S. Lewis. Specifically, I try to answer the criticisms of the argument made by John Beversluis in his recent book C. S. Lewis and the Search for Rational Religion. However, my concern is not so much Lewis as it is the argument itself, which I argue is worthy of serious and more extended philosophical treatment. In his critical discussion of C. S. Lewis's case for Christianity, John Beversluis extracts from Lewis's writings something he calls the argument from desire. I Although Lewis himself never presented it as a philosophical argument, he did insinuate it at several points in his writings, especially in the autobiographical works, The Pilgrim's Regress and Surprised by Joy, and it was arguably the most important consideration in his own conversion. What Beversluis does is to present this facet of Lewis's development as a philosophical argument, which he then goes on to reject for both "logical and theological" reasons. In what follows I shall consider Lewis's argument only from a philosophical point of view. My intention is to reformulate and defend it, and this not primarily to vindicate Lewis from what I think are some superficial criticisms (though I hope that what I have to say will have this effect), but more importantly, because I think Lewis offers us in rough form an argument from religious experience that is both different from the one that is most commonly discussed and deserving of a more careful philosophical treatment than it receives from Beversluis. -
Helen De Cruz and Johan De Smedt, a NATURAL HISTORY of NATURAL THEOLOGY
Faith and Philosophy: Journal of the Society of Christian Philosophers Volume 33 Issue 3 Article 7 7-1-2016 Helen De Cruz and Johan De Smedt, A NATURAL HISTORY OF NATURAL THEOLOGY Joshua C. Thurow Follow this and additional works at: https://place.asburyseminary.edu/faithandphilosophy Recommended Citation Thurow, Joshua C. (2016) "Helen De Cruz and Johan De Smedt, A NATURAL HISTORY OF NATURAL THEOLOGY," Faith and Philosophy: Journal of the Society of Christian Philosophers: Vol. 33 : Iss. 3 , Article 7. DOI: 10.5840/faithphil201633367 Available at: https://place.asburyseminary.edu/faithandphilosophy/vol33/iss3/7 This Book Review is brought to you for free and open access by the Journals at ePLACE: preserving, learning, and creative exchange. It has been accepted for inclusion in Faith and Philosophy: Journal of the Society of Christian Philosophers by an authorized editor of ePLACE: preserving, learning, and creative exchange. BOOK REVIEWS A Natural History of Natural Theology, by Helen De Cruz and Johan De Smedt. MIT Press, 2015. Pp. xvii + 246. $40.00 (hardcover). JOSHUA C. THUROW, University of Texas at San Antonio The cognitive science of religion has attracted increasing attention from -an alytic philosophers of religion. Cognitive-evolutionary scientific theories of why humans have religious beliefs have, like counterpart explana- tions of moral beliefs, raised the question of whether religious beliefs are grounded in a cognitive process that can be trusted. Debunking arguments hold that the cognitive-evolutionary explanations of religious beliefs show that these beliefs do not track the truth of the religious facts, and conclude that we should suspend judgment about these beliefs. -
PHILOSOPHY of RELIGION Philosophy 185 Spring 2016
PHILOSOPHY OF RELIGION Philosophy 185 Spring 2016 Dana Kay Nelkin Office: HSS 8004 Office Hours: Monday 11-12, Friday 11-12, and by appointment Phone: (858) 822-0472 E-mail: [email protected] Web site: www.danakaynelkin.com Course Description: We will explore five related and hotly debated topics in the philosophy of religion, and, in doing so, address the following questions: (i) What makes something a religion? (ii) Is it rational to hold religious beliefs? Should we care about rationality when it comes to religious belief? (iii) Could different religions be different paths to the same ultimate reality, or is only one, at most, a “way to God”? (iv) What is the relationship between science and religion? (v) What is the relationship between morality and religion? Must religious beliefs be true in order for morality to exist? As we will see, the philosophy of religion leads naturally into just about every other area of philosophy, including epistemology, metaphysics, ethics, and the history of philosophy, and into particular central philosophical debates such as the debate over the nature of free will. This means that you will gain insight into many fundamental philosophical issues in this course. At the same time, the subject matter can be difficult. To do well in the course and to benefit from it, you must be willing to work hard and to subject your own views (whatever they may be) to critical evaluation. Evaluating our conception of ourselves and of the world is one of the distinguishing features of philosophy. Requirements: Short reading responses/formulations of questions (150-200 words for each class meeting; 20 out of 28 required) 30% 1 paper in two drafts (about 2200 words) o first draft 10% (Due May 13) o second draft, revised after comments 25% (Due May 23) 1 take-home final exam (35%) (Due June 4, 11 am) up to 5% extra credit for participation in class group assignments and discussion. -
Moral Implications of Darwinian Evolution for Human Reference
Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2006 Moral Implications of Darwinian Evolution for Human Reference Based in Christian Ethics: a Critical Analysis and Response to the "Moral Individualism" of James Rachels Stephen Bauer Andrews University Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Christianity Commons, Ethics in Religion Commons, Evolution Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Bauer, Stephen, "Moral Implications of Darwinian Evolution for Human Reference Based in Christian Ethics: a Critical Analysis and Response to the "Moral Individualism" of James Rachels" (2006). Dissertations. 16. https://digitalcommons.andrews.edu/dissertations/16 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. Thank you for your interest in the Andrews University Digital Library of Dissertations and Theses. Please honor the copyright of this document by not duplicating or distributing additional copies in any form without the author’s express written permission. Thanks for your cooperation. Andrews University Seventh-day Adventist Theological Seminary MORAL IMPLICATIONS OF DARWINIAN EVOLUTION FOR HUMAN PREFERENCE BASED IN CHRISTIAN ETHICS: A CRITICAL ANALYSIS AND RESPONSE TO THE “MORAL INDIVIDUALISM” OF JAMES RACHELS A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Stephen Bauer November 2006 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. UMI Number: 3248152 Copyright 2006 by Bauer, Stephen All rights reserved. -
Divine Utilitarianism
Liberty University DIVINE UTILITARIANISM A Thesis Presented in Partial Fulfillment Of the Requirements for the Masters of Arts in Philosophical Studies By Jimmy R. Lewis January 16, 2017 TABLE OF CONTENTS Chapter One: Introduction ……………………………...……………..……....3 Statement of the Problem…………………………….………………………….3 Statement of the Purpose…………………………….………………………….5 Statement of the Importance of the Problem…………………….……………...6 Statement of Position on the Problem………………………...…………….......7 Limitations…………………………………………….………………………...8 Development of Thesis……………………………………………….…………9 Chapter Two: What is meant by “Divine Utilitarianism”..................................11 Introduction……………………………….…………………………………….11 A Definition of God.……………………………………………………………13 Anselm’s God …………………………………………………………..14 Thomas’ God …………………………………………………………...19 A Definition of Utility .…………………………………………………………22 Augustine and the Good .……………………………………………......23 Bentham and Mill on Utility ……………………………………………25 Divine Utilitarianism in the Past .……………………………………………….28 New Divine Utilitarianism .……………………………………………………..35 Chapter Three: The Ethics of God ……………………………………………45 Divine Command Theory: A Juxtaposition .……………………………………45 What Divine Command Theory Explains ………………….…………...47 What Divine Command Theory Fails to Explain ………………………47 What Divine Utilitarianism Explains …………………………………………...50 Assessing the Juxtaposition .…………………………………………………....58 Chapter Four: Summary and Conclusion……………………………………...60 Bibliography……………………………………………………………………..64 2 CHAPTER ONE: INTRODUCTION Statement of the -
Does God Exist? the Beauty and Grace of Our Own Human Bodies
“what may be known of God the Tasaday civilization recently discovered in thing beautiful in its time” (Ecclesiastes 3:11). 1971 in the mountains of the Philippines, held is manifest in them, a belief in god. Moral Argument for God has shown it to them.” How could so many diverse peoples so wide- God exists because of the evidence of morality. ly distributed geographically and historically all Within every man is a sense of morality. While men Romans 1:19 hold to a belief in a Supreme Being? The Scriptures might differ on the specifics, all have a sense of right state this universal belief comes from God. “He and wrong and justice. A just and righteous God is has made everything beautiful in its time. Also the only cause adequate to produce a universal sense He has put eternity in their hearts, except that no of morality in man, therefore Man’s inner sense of one can find out the work that God does from morality was caused by a just and righteous God. beginning to end” (Ecclesiastes 3:11). Paul attests that men’s inner moral compass Paul gave a reasoned explanation for a uni- comes from God and reveals the God who gave it to versal belief in God. “And He has made from them. “For the wrath of God is revealed from heaven Does one blood every nation of men to dwell on all against all ungodliness and unrighteousness of men, the face of the earth, and has determined their who suppress the truth in unrighteousness, because preappointed times and the boundaries of their what may be known of God is manifest in them, for dwellings, so that they should seek the Lord, in God has shown it to them.