By Brian Davies
This new, thoroughly revised and up to date variation areas specific emphasis on issues that have lately turn into philosophically arguable. Brian Davies offers a serious exam of the elemental questions of faith and the ways that those questions were taken care of 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 facts to be able 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 consider God as an ethical agent topic to tasks and tasks? 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 featuring provocative solutions of his personal, extra usually leaving readers to come to a decision for themselves.
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Extra info for An Introduction to the Philosophy of Religion (Opus)
But they are not substances. They are what we have when people (who are substances) fail to aim for a good for which they should aim. But if that is so, it actually does make sense to say that they are, in a way, nothing at all. They are what we have when there is a gap between what is there and what ought to be there. And, if that is so, one might well argue that they cannot be caused by God. For a gap of this sort is not the kind of thing which we can think of as being caused by anything or anyone.
His reply is: 'If this has been done to anyone, it is bad enough, but to be done for a purpose, to be planned from eternity—that is the deepest evil. ' Phillips thinks that it is morally wicked to defend God's goodness by appealing to the fact that evil might be viewed as something he wills as a necessary means to certain goods. And, as Phillips himself observes, this is also the conclusion which Dostoevsky's character Ivan Karamazov reaches in his famous speech to Alyosha in The Brothers Karamazov: 11 And if the sufferings of children go to swell the sum of sufferings which was necessary to pay for truth, then I protest that the truth is not worth such a price .
When we form positive statements about God, we must somehow mean what we say. We must mean that God is what we assert him to be. But he must also be very different from anything in the universe. We need, then, to speak positively about him without denying the difference between God and creatures. We can do this if we think of our talk about God as metaphorical. When you use a metaphor, you refer to something by means of words which you can also iise in talking about something very different. One can speak of the 'ship of State' without implying that the government floats on water.
An Introduction to the Philosophy of Religion (Opus) by Brian Davies