By Brian Davies
This new, thoroughly revised and up to date variation areas specific emphasis on concerns that have lately develop into philosophically arguable. Brian Davies presents a severe exam of the elemental questions of faith and the ways that those questions were handled by way of such thinkers as Anselm, Aquinas, Descartes, Leibnitz, Hume, Kant, Karl Barth, and Wittgenstein. needs to a trust in God be in line with argument or facts so as to be a rational trust? Can one invoke the Free-Will security if one believes in God as maker and sustainer of the universe? Is it right to think about God as an ethical agent topic to tasks and responsibilities? what's the value of Darwin for the Argument from layout? How can one realize God as an item of one's adventure? the writer debates those questions and extra, occasionally providing provocative solutions of his personal, extra frequently leaving readers to come to a decision for themselves.
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Extra resources for An Introduction to the Philosophy of Religion (Opus)
This point is nicely put by Patrick Sherry who suggests that: It is not just a matter of saying that there must be some grounds for ascribing perfections to God. We must also insist that if we ascribe the same terms to God and creatures, then there must be a connection between the relevant criteria of evidence and truth. Thus the grounds for ascribing terms like 'love', 'father', 'exist' and 'life' must bear some relationship to the grounds used for our normal everyday application of these terms.
Can we, for instance, say that pain and suffering could be necessary means to some good? A problem with Swinburne's and Hick's affirmative answer to this question is that we might well think it possible for God to have brought about a world of free human people without placing them in an environment such as that provided by this world, in which people suffer as they do. One might therefore ask why God did not at the outset place people in a world free from the possibility of pain and suffering.
For it seems hard to believe that all evil is something deserved. Take, for example, the case of Down's syndrome. A r e we to say that newly born babies with this condition have done anything for which it can be regarded as justly inflicted punishment? Questions like this have been pressed very hard, and with good reason. The eighteenth-century Lisbon earthquake killed about 4,000 people, and some tried to make sense of it by calling it 'divine retribution'. ' The question, of course, is to the point.
An Introduction to the Philosophy of Religion (Opus) by Brian Davies