By R. Douglas Geivett
This detailed textbook--the first to provide balanced, finished insurance of all significant views at the rational justification of spiritual belief--includes twenty-four key papers by means of a number of the world's major philosophers of faith. prepared in six sections, every one representing a tremendous method of non secular epistemology, the ebook starts with papers by means of famous atheists, atmosphere the level for the most theistic responses--Wittgensteinian Fideism, Reformed epistemology, usual theology, prudential money owed of non secular ideals, and rational trust established in non secular experience--in every one case delivering a consultant pattern of papers by way of top exponents, a severe paper, and a considerable bibliography. A finished introductory essay and plentiful cross-references aid scholars to distinction and evaluation the several methods, whereas the final association encourages them to evaluate the total variety of philosophical positions at the issue.
Carefully chosen to supply either a accomplished evaluation of present paintings and a chain of recent views on many vintage sources--Swinburne's precise dialogue of Hume's critique of the layout argument, for instance, in addition to a whole part comparing and increasing Pascal's recognized Wager--the essays additionally offer a uniquely readable survey that might be helpful in quite a lot of undergraduate and graduate classes in philosophy of faith and epistemology.
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Extra info for Contemporary Perspectives on Religious Epistemology
It occurs almost immediately after his observation: "I took into account also the very different character which a person brought up from infancy in France or Germany exhibits, from that which... " 12. John Milton, Paradise Lost, Bk. XII, line 646. 13. St. Thomas Aquinas, Summa contra Gentiles, Bk. I, Ch. VI. The whole passage, in which Aquinas gives his reasons for believing that the Christian candidate does, and that of Mohammed does not, constitute an authentic revelation of God, should be compared with some defense of the now widely popular assumption that the contents of a religious faith must be without evidential warrant.
The general difficulty with this direct attack on premise (1) is twofold. First, it cannot succeed, for the theist does not know what greater goods might be served, or evils prevented, by each instance of intense human or animal suffering. Second, the theist's own religious tradition usually maintains that in this life it is not given to us to know God's purpose in allowing particular instances of suffering. Hence, the direct attack against premise (1) cannot succeed and violates basic beliefs associated with theism.
P ~ D) = the probability of an object not created by an intelligent agency. P(0,D) = the probability that an object exhibiting order is created by an intelligent agency. P(0,~D) = the probability that an object exhibiting order is not created by an intelligent agency. According to Bayes's theorem: P(0,D) = [P(D,0) X P(D)]/P(0) P(0,~D) = [P(~D,0) X P(~D)]/P(0) Salmon attempts to assess the various probabilities involved in this theorem. He maintains that given the incredibly large number of entities in our universe that are not the result of intelligence—galaxies, planets, atoms, molecules—P(D) is very low whereas P(~D) is very high.