By Brian Davies
This new, thoroughly revised and up to date variation areas specific emphasis on issues that have lately develop into philosophically arguable. Brian Davies presents a serious 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 line with argument or facts as a way to be a rational trust? Can one invoke the Free-Will safety 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 usually leaving readers to determine for themselves.
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Extra resources for An Introduction to the Philosophy of Religion (Opus)
Accordingly they come to self-consciousness as parts of a universe which has its own autonomous structures and l a w s ' . . A world without problems, difficulties, perils, and hardships would be morally static. For moral and spiritual growth comes through response to challenges; and in a paradise there would be no challenges. 5 Notice how much emphasis is placed in this argument on human freedom. Such an emphasis is the main feature of another famous theistic response to the problem of evil: the free-will defence, which tries to show that God's existence is compatible with moral evil.
For what falls within the plan of an omnipotent, omniscient God will be something understood only by what is omnipotent and omniscient. 17 18 Freedom For reasons such as these, then, the theist may suggest that pain and suffering do not present an unanswerable case against God's existence. A n d , with reference to moral evil, those who believe in God may also get some mileage out of the free-will defence. It is a premiss of the defence that a world of free God and Evil 41 agents is better than a world of automata.
And the question is, can they be? Aquinas, for example, thought that they could. He held that one can come to a knowledge of God and that one can significantly apply to God words which apply to creatures because there is some positive reason for doing so. But is Aquinas right in adopting this position? Could anybody be right in adopting it? A t this stage in the discussion it is difficult to say, for we have not yet touched on any particular reasons for believing in God or affirming anything of him.