Download Alvin Plantinga by Deane-Peter Baker PDF

By Deane-Peter Baker

Few thinkers have had as a lot influence on modern philosophy as has Alvin Plantinga. The paintings of this critical analytic thinker has in lots of respects set the tone for the talk within the fields of modal metaphysics and epistemology and he's arguably crucial thinker of faith of our time. during this quantity, a distinctive staff of present day top philosophers handle the primary features of Plantinga's philosophy - his perspectives on traditional theology; his responses to the matter of evil; his contributions to the sector of modal metaphysics; the debatable evolutionary argument opposed to naturalism; his version of epistemic warrant and his view of epistemic defeat; and his fresh paintings on mind-body dualism. additionally incorporated is an appendix containing Plantinga's frequently talked about, yet formerly unpublished, lecture notes entitled 'Two Dozen (or so) Theistic Arguments', with a considerable preface to the appendix written via Plantinga particularly for this quantity.

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We can ask whether a given argument proves that God exists, and we can ask whether that same argument establishes that it is rationally acceptable to believe that God exists; equally, we can ask whether a given argument proves that God does not exist, and we can ask whether that same argument establishes that it is rationally acceptable to believe that God does not exist. In God, Freedom, and Evil, under the heading of ‘natural atheology’, Plantinga considers various arguments from evil, an argument for the incompatibility of divine omniscience with human freedom, and the highlights of the discussion of verificationist arguments in God and Other Minds.

He does not] typically offer his arguments in order to convince people of God’s existence; and in fact few who accept theistic belief do so because they find such an argument compelling. ”14 This characterisation of natural theology is very interestingly different from the characterisation of natural theology in God and Other Minds. In particular, on this characterisation of natural theology, it seems that the ‘different approach’ that Plantinga adopts in the last part of God and Other Minds is, after all, a piece of natural theology.

If theism is true, it seems not outrageous to suppose that there are arguments – or chains of reasoning, or accessible propositions – that are fit to play these roles.

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