An Introduction to the Philosophy of Religion (Opus) by Brian Davies

By Brian Davies

This new, thoroughly revised and up-to-date version areas specific emphasis on issues that have lately turn into philosophically arguable. Brian Davies presents a serious exam of the elemental questions of faith and the ways that those questions were handled via 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 facts so as to be a rational trust? Can one invoke the Free-Will protection 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 event? the writer debates those questions and extra, occasionally presenting provocative solutions of his personal, extra usually leaving readers to make your mind up for themselves.

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One outcome of our discussion is that it is advisable to ask whether there is any reason to believe in God, and in Chapter 4 we will begin to do this by turning to one of a series of arguments for God's existence. For the moment, though, I want to consider what many people regard as the clearest indication that there could not be a God. I refer to what is commonly called 'the problem of evil'. What is the Problem of Evil? The problem of evil is usually understood as a problem for classical theism (sometimes just called theism), supporters of which are commonly called theists.

7 According to Plantinga, it is possible that natural evil is due to the free actions of nonhuman persons; there is a balance of good over evil with respect to the actions of these nonhuman persons; and it was not within the power of God to create a world that contains a more favourable balance of good over evil with respect to the actions of the nonhuman persons it contains. 8 Illusion and Punishment D o the above responses show that it is not unreasonable to believe in G o d in spite of the evil that apparently exists?

If we can know that God exists and if God's goodness is not moral goodness, then moral goodness is not the highest form of goodness we know. There is the goodness of God to be reckoned with. A common objection to this suggestion is to say that God God and Evil 49 must be thought of as morally good since God is a person and since persons are good in so far as they are morally good. On this account, God is at least as good as I am when I am good. A n d , so the argument usually goes, he is actually a lot better.

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