By Brian Davies
This new, thoroughly revised and up to date version areas specific emphasis on concerns that have lately turn into philosophically debatable. 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 keeping with argument or proof on the way 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 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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Additional info for An Introduction to the Philosophy of Religion (Opus)
God was not, then, faced with a choice between making innocent automata and making beings who in acting freely, would sometimes go wrong: there was open to him the obviously better possibility of making beings who would act freely but always go right. Clearly his failure to avail himself of this possibility is inconsistent with his being both omnipotent and wholly g o o d . 19 But, though it seems true that there is no contradiction involved in the notion of people always freely acting well, can God ensure that real people will act well without compromising their freedom?
God does not have to create. But if that is so and if God is the cause of moral evil, should we not conclude that he is proved to be bad on two separate counts? For would he not be bad (a) by being the cause of moral evil and (b) by being the cause of evil which he could have refrained from causing? Confronted by these questions, a defender of the view that G o d is good though he causes free human actions might suggest that God is justified in producing moral evil because of some concomitant good.
A n d if one can only say what God is not, one cannot understand him at all. We can come to make true statements about things by means of negation. It is, for example, true to say T h e moon is not a piece of cheese'. And sometimes we can guess what something is when someone denies only one thing about it. If a mother who has just given birth is told 'It's not a boy', she will know at once that her baby is a girl. Y e t it still remains that, except in rather special cases, if we know only what something is not, we do not know what it is.