By R. Douglas Geivett
This distinctive textbook--the first to provide balanced, entire insurance of all significant views at the rational justification of non secular belief--includes twenty-four key papers through the various world's major philosophers of faith. prepared in six sections, every one representing a tremendous method of non secular epistemology, the booklet starts off with papers by way of famous atheists, surroundings the degree for the most theistic responses--Wittgensteinian Fideism, Reformed epistemology, normal theology, prudential bills of non secular ideals, and rational trust established in spiritual experience--in every one case delivering a consultant pattern of papers by means of best exponents, a severe paper, and a considerable bibliography. A accomplished introductory essay and abundant cross-references support scholars to distinction and review different methods, whereas the final association encourages them to evaluate the whole diversity of philosophical positions at the issue.
Carefully chosen to supply either a finished assessment of present paintings and a sequence of recent views on many vintage sources--Swinburne's distinctive dialogue of Hume's critique of the layout argument, for instance, in addition to a complete part comparing and increasing Pascal's well-known Wager--the essays additionally offer a uniquely readable survey that would be necessary in quite a lot of undergraduate and graduate classes in philosophy of faith and epistemology.
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Additional info for Contemporary Perspectives on Religious Epistemology
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. Professor A. C. " Thus, in his paper on "The Logical Status of Religious Belief" in Metaphysical Beliefs (London: Student Christian Movement Press, 1957), Maclntyre urged:"...
Maclntyre needs to extend his reading of the Christian poets to the greatest of them all. For the hero of Milton's Paradise Lost had the most enviably full and direct knowledge of God. Yet Lucifer, if any creature could, chose freely to rebel. 32 Atheism 14. See Blaise Pascal, Pensees, section 233 in the Brunschvicg arrangement. For a discussion of Pascal's argument see Chapter 6, section 7 of my An Introduction to Western Philosophy (London: Thames & Hudson; New York: Bobbs-Merrill, 1971). ) 15.
So in holding that someone is rationally justified in believing that the theistic God exists, the friendly atheist is not committed to thinking that the theisl has a true belief. What he is committed to is that the theist has rational grounds for his belief, a belief the atheist rejects and is convinced he is rationally justified in rejecting. But is this possible? Can someone, like our friendly atheist, hold a belief, be convinced that he is rationally justified in holding that belief, and yet believe that someone else is equally justified in believing the opposite?