By Brian Davies
This new, thoroughly revised and up to date variation locations specific emphasis on issues that have lately develop into philosophically debatable. 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 in line with argument or facts which will 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 event? the writer debates those questions and extra, occasionally featuring provocative solutions of his personal, extra frequently leaving readers to choose for themselves.
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Extra resources for An Introduction to the Philosophy of Religion (Opus)
We can say, for example, that God is good and that 2 3 26 Talking about God some human being is good, because goodness in human beings can be said to exist in God inasmuch as creatures and their properties derive from God as the first cause of all things. It is important to note that Aquinas does not mean by this that, for example, 'God is good' simply means 'God causes goodness in creatures'. He does not subscribe to the first approach to talk of God noted above. His point is that we can sometimes use the same words in speaking of God and creatures because of certain similarities between God and creatures which, so he thinks, can be inferred because of the fact that creatures derive from or are caused by God.
So why should they hold that God is a person? Perhaps they should say that God is personal and that 'God is a person' says nothing more than that. Even if we accept that point, however, there is surely something odd in the suggestion that to call God good must be to say that he is morally good. For if we are talking of the maker and sustainer of creatures, must it not, rather, be true that God can be neither morally good nor morally bad? I presume at this point that a morally good agent is someone exemplifying virtues of the sort listed by Aristotle (384-322 BC): the cardinal virtues of prudence, justice, temperateness, and courage.
A s some philosophers would say, it turns into a pseudo-problem. And then, of course, it is not necessarily a reason for ignoring any positive case offered for believing in God. For if the problem of evil depends on thinking of G o d as a morally good agent and if theists do not have to regard him as such, then the problem is not necessarily a problem for belief in God. So do we have to say that belief in the existence of God is belief in the existence of a morally good agent? D o we have to suppose that the goodness of God is moral goodness?
An Introduction to the Philosophy of Religion (Opus) by Brian Davies