By Brian Davies
This new, thoroughly revised and up to date version locations 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 through such thinkers as Anselm, Aquinas, Descartes, Leibnitz, Hume, Kant, Karl Barth, and Wittgenstein. needs to a trust in God be in response to argument or proof so that it will 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 tasks? what's the importance of Darwin for the Argument from layout? How can one realize God as an item of one's event? the writer debates those questions and extra, occasionally featuring provocative solutions of his personal, extra frequently leaving readers to make a decision for themselves.
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Extra resources for An Introduction to the Philosophy of Religion (Opus)
Another approach focuses on the notion of evil as punishment. The idea here is that evil can be seen as punishment which is justly inflicted by God. There are elements of this view in St Augustine, connected with his theory of the Fall of Adam and Eve. In Albert Camus's novel The Plague it is dramatically expressed by the character of Fr. ' A much more common line of argument, however, is that the existence of some evil is a necessary means to some good. One version of this argument can be found in Richard Swinburne's book The Existence of God.
The answer will probably be: 'Of course not. ' Here it would seem that nothing anyone might wish to affirm of God Talking about God 23 is being denied. And we might well see some point in asserting that God is a mighty fortress. But suppose someone now says 'God is alive' or 'God is good'. Again we ask, 'Is that really true? Is he really alive and good? ' If the statements are metaphorical, one ought to be able to reply 'No, it is not really true. God is not really alive and good. ' But can one reply in such a way?
A n d , following the clue offered by his example, we quickly come to see that many words can be used significantly in this way. T a k e , for instance, 'good'. Y o u can have good food and good books, not to mention good people, good wine, and a good night's sleep. Or again, there is Aquinas's illustration, the word 'healthy'. A s Aquinas says, a human being can be healthy, and so can a complexion or a diet. In saying that a human being, a complexion, and a diet are healthy, one is speaking literally, but one is not saying that they are exactly alike.
An Introduction to the Philosophy of Religion (Opus) by Brian Davies