By Brian Davies
This new, thoroughly revised and up-to-date version locations specific emphasis on issues that have lately develop into philosophically arguable. Brian Davies offers a severe exam of the elemental questions of faith and the ways that those questions were handled by means of such thinkers as Anselm, Aquinas, Descartes, Leibnitz, Hume, Kant, Karl Barth, and Wittgenstein. needs to a trust in God be according to argument or proof with the intention 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 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 presenting provocative solutions of his personal, extra usually leaving readers to make your mind up for themselves.
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Additional info for An Introduction to the Philosophy of Religion (Opus)
This account certainly insists that some human actions are free. But it does so without committing its proponent to the view that free human actions cannot be caused by God, for it is saying that there being such actions depend on God. C 23 24 44 God and Evil One may wonder, however, whether theists who make this move are not now caught in a dilemma that has not been mentioned so far. For suppose it is true that God is the cause of human actions and that this can be so even though some human actions are free.
In the next chapter we will pursue the issue with reference to a problem often discussed by philosophers of religion, a problem which concerns some of the writers mentioned in this chapter. It centres on the possibility of talking significantly about God in the light of the way people normally speak about him. More precisely, it springs from the fact that talk about God seems to pull in two different directions. 2 Talking about G o d 'I L O V E you', says the lady. ', asks her boy-friend. 'No', the lady replies.
To put it another way, the problem raised at the beginning of this chapter is not obviously insurmountable; just because people do not apply words to God and to creatures either univocally or equivocally, it does not follow that they cannot talk about God significantly and literally. That is what the theory of analogy is basically saying, and in this it is surely right. Saying what is Said of God But we are still left with a difficulty. Even if we grant that the univocal/equivocal distinction can be supplemented, we can still ask why particular words are used in talking about God and whether they are capable of being used significantly and literally.