Philosophy of religion pdf john hick Continue Saints 13 Two Grounds for Faith in God 15 Ontological Argument 15 First Cause and Cosmological Arguments 20 Design (or Teleological) Argument 23 Theism and Probability 26 Moral Argument 28 Argument from Special Events and Experience 29 Three Grounds for Disbelief in God 20 31 Sociological Theory of Religion 31 Freudian Theory of Religion 34 Challenge of Modern Science 36 Four Problem of Evil 40 Problem 40 Augustian Theododicy 42 Irenaean Theodicy 45 Process Theodicy 49 FIVE Revelation and Faith 57 Limits Of Evidence 57 Offer Kind of Revelation and Faith 60 Voluntary Theories of Faith 63 Tillich Concept of Faith, as Ultimate Concern 66 A Non-positional View on Revelation and Faith 68 Appropriate View on the Bible and Theological Thinking 72 SIX Problems of Religious Language 76 Speciality of religious language 76 Doctrine Analogy (Aquin) 77 Religious statements as symbolic (Tillich) 79 Incarnation and problem meaning 82 Religious language, as non-cognitive 83 Braithwaite in non-cognitive theory 87 Language-theory game 90 SEVEN Problem Check 94 Issue verifiability 94 Two proposed solutions 97 The idea of eschatological verification 100 Some difficulties and complications 102 There is, Fact, and Real 105 EIGHT Conflicting Claims of Truth Of Various Religious Religion 107 Many Faiths , All Claiming that truth 107 VA Christian Analysis 108 Criticism of the concept of Religion 112 To a possible solution 113 Philosophical basis for religious pluralism 118 NINE human destiny: Immortality andChange 122 Immortality of the Soul 122 Re-creation of psychophysical man 124 Does parapsychology help? 127 Resuscitation Cases 131 TEN Human Destiny: Karma and Reincarnation 133 Popular Concept 133 Vedantic Concept 137 Demilitarized Interpretation 142 FOR READ 144 INDEX 146 Revision has updated discussion of the main themes in the philosophy of religion: the concept of God - the basis for faith in God - the basis for disbelief in God - the problem of evil - revelation and faith - the problems of religious language - the contradictory falsification of religious statements - contradictory statements about the truth of different religions - human destiny and more. This article is about a philosopher and a theologian. For the UK Member of Parliament, see John Hick (politician). John HickBorn (1922-01-20)January 20, 1922Scarborough, EnglandDied9 February 2012 (2012-02-09) (age 90) Philosophy of England20th centuryRegistWestern PhilosophySchool Analytical PhilosophyMain interestedPhilosophy of religion, Theology Influences Augustine Hippo, Ireneus, Thomas Aquinas, Immanuel Kant, John Bailey, Ludwig Wittgenstein, David Hume, Wilfred Cantwell Smith, Michael Gandhi John Harwood (January 20, 1922) February 9, 2012) - is a religious philosopher and theologian born in England and has taught most of his career in the United States. In philosophical theology he has contributed in the fields of theology, eschatology and Christology, as well as in the philosophy of religion, and has contributed to the epistemology of religion and religious pluralism. John Hick was born on January 20, 1922, to a middle-class family in Scarborough, England. As a teenager, he developed an interest in philosophy and religion, encouraged by his uncle, who was an author and lecturer at the University of Manchester. Hick first enrolled at Bootham School in York, which is a quaker, and then received a law degree from the University of Hull, but, moving to Evangelical Christianity, he decided to change his career and enrolled at the University of Edinburgh in 1941. During his studies, he became responsible for military service during World War II, but as a conscientious objector, he entered the friends' emergency room. After the war he returned to Edinburgh and became fascinated with the philosophy of Immanuel Kant and began to doubt his fundamentalism. In 1948 he completed his master's thesis, which formed the basis of his book Faith and Knowledge. In 1950 he was educated by W. Phil at Oriel College, Oxford University and DLitt from Edinburgh in 1975. In 1977, he received an honorary doctorate from the theological faculty at Uppsala University, Sweden. He married Joan Hazel Bowers in 1953, and the couple had four children. After years of membership in the United Reformed Church, he was admitted to the Religious Society of Friends (quakers) in the UK in October 2009. He died in 2012. Hick's career included a professor of philosophy of religion at Claremont University, California (where he taught from 1979 to 1992); G.G. Wood Is Professor of Theology at the University of Birmingham; and a member of the Institute for Advanced Studies in Arts and Social Sciences at the University of Birmingham. While at the University of Birmingham Hick played an important role in a number of organizations focused on public relations. Non-Christian communities, mainly Hindu, Muslim and Sikh, began to form in this central community of England as immigration from the Caribbean and the Indian subcontinent increased. With the influx of peoples with different religious traditions, organizations focused on community integration have become needed. During his fifteen years at the University of Birmingham, Hick became the founder and first chairman of All Faiths for One Race (AFFOR); he served as Chairman of the Group for Religious and Cultural Affairs, which is a division of the Birmingham Public Affairs Committee; and he also led the coordination for a 1944 conference convened under the new Education Act to create a new curriculum for religious instruction in urban schools. He has also held teaching positions at Cornell University, Princeton Theological Seminary and the University of Cambridge. During his teaching stint at Princeton Seminary, Hick began to move away from his conservative religious position when he began to question whether the faith in incarnation required to believe in the literal historical birthplace of the Virgin. This interrogation would open the door for further study of his own Christology, which would contribute to Hickom's understanding of religious pluralism. He was Vice President of the British Society of The Philosophy of Religion and Vice President of the World Congress of Faith. Hick lectured from 1986 to 1987, and in 1991 was awarded the prestigious Grawemeyer Award from the University of Louisville and the Louisville Presbyterian Theological Seminary for Religion. Hick was twice the subject of a re-investigation. In 1961 or 1962, he was asked whether he had taken exception to anything in Westminster Confessions 1647 and replied that several points were open to question. Because of this, some local ministers appealed against his admission to the presbytery. Their appeal was supported by the Synod. A year later, the Judicial Committee of the General Assembly filed a counter-appeal, and Hick became a member of the Presbyterian. Hik's philosophy of Robert Smid argues that Hick is regularly cited as one of the most - if not just the most - significant philosopher of religion in the twentieth century. Keith Ward once described him as the greatest living philosopher of the global religion. He is best known for his promotion of religious pluralism, which is radically different from the traditional Christian teachings he conducted when he was younger. Perhaps because of his active involvement in interfaith groups and his interactions with non-Christian people through these groups, Hick began to move towards a pluralistic worldview. He notes in both more than one way? and God and the Universe of Faith that as he recognized these people who belonged to the non-Christian faith, he saw in them the same values and moral actions that he recognized in other Christians. This observation led him to begin questioning how a fully loving God can sentence non-Christians who clearly uphold values that are revered in Christianity in eternity in hell. Hick then began to try to uncover the means by which all those who were devoted to theistic religion could be saved. Hick was criticized by then-Cardinal Joseph Ratzinger, later pope, from 2005 to 2013, when he was head of the Congregation for the Doctrine of the Faith. Ratzinger studied the work of several theologians accused of relativism, such as Juak Dupuis and Roger Haight, and found that many, if not all, were philosophically inspired by Hick. Thus, the declaration of Dominic Jes was noticed by many while condemning Hick's ideas and theories. Having started his career as an evangelist, he moved towards pluralism as a way of reconciling God's love with the facts of cultural and religious diversity. In this respect, he was primarily influenced by Immanuil Kant, who argued that human minds hide the real reality in favor of understanding (see Kant's perception theory). According to Richard Peters, for Hick, it misinterpreted the attitude of the human mind to God... just like the relationship that Kant assumed exists between the human mind and the world. It's not fair to say that Hick is strictly Kantian, however. Peters notes that the gap between the numenal and phenomenal worlds (as far as nature is concerned) is not as soft for Hick as it is for Kant. Hick also states that the Divine Being is what he calls transcategory. We can experience God through categories, but God himself hides them by his very nature. Pluralism In light of his Cantian influence, Hick argues that knowledge of the Real (his general term for Transcendental Reality) can only be known as it is perceived. For this reason, the absolute truth states about God (use the Christian language) is indeed the truth of the claims about the perception of God; that is, the claims of a phenomenal God, not a numenal God. Moreover, since all knowledge is rooted in experience, which is then perceived and interpreted into human categories of conception, the cultural and historical contexts that inevitably influence human perception are necessarily components of real knowledge.