By William Wainwright
OCR text.
Synopsis:
The philosophy of faith as a special self-discipline is an innovation of the final 2 hundred years, yet its primary topics--the lifestyles and nature of the divine, humankind's relation to it, the character of faith and its position in human life--have been with us because the inception of philosophy. Philosophers have lengthy seriously tested the reality of (and rational justification for) spiritual claims, and feature explored such philosophically attention-grabbing phenomena as religion, spiritual adventure and the designated positive aspects of non secular discourse. the second one half the twentieth-century has been an extremely fruitful interval, with philosophers utilizing new advancements in common sense and epistemology to mount either refined defenses of, and assaults on, non secular claims.
The Oxford guide of Philosophy of Religion comprises newly commissioned chapters via 21 renowned specialists who disguise the sphere in a accomplished yet obtainable demeanour. each one bankruptcy is expository, serious, and consultant of a particular standpoint. The Handbook is split into sections. the 1st, "Problems," covers the main often mentioned themes, between them arguments for God's lifestyles, the matter of evil, and non secular epistemology. the second one is termed "Approaches" and comprises 4 essays assessing the benefits and drawbacks of alternative equipment of training philosophy of religion.
The Handbook deals participants of excessive stature who current sizeable and in-depth remedy of the main vital subject matters. it's a must-have reference for an individual with an curiosity in philosophy and religion.
Reviews:
"This very good assortment is extra entire than lots of its competitors.... This assortment comprises many unique contributions, worthy studying not just via these for whom analytic philosophy has appeared no longer the best choice on hand but additionally by way of those people who are practitioners of that culture. Wainwright has edited an exceptional addition to hitch different Handbooks during this series." --Frank Dilley, overseas magazine for Philosophy of Religion
"An first-class reference resource that makes an important contribution to the discipline...Written through significant students within the box, the chapters contain not just descriptive details but additionally serious and interpretive insights...Highly recommended." --CHOICE
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Additional resources for The Oxford Handbook of Philosophy of Religion
Sample text
Clarke, Samuel. [1738] 1978. Works. In four volumes in British Philosophers and Theologians of the 17th and 18th Centuries. New York: Garland. , and A. Freddoso. 1983. ” In The Existence and Nature of God, ed. Alfred Freddoso. : University of Notre Dame Press. Geach, Peter. 1977. Providence and Evil. Cambridge, England: Cambridge University Press. Morris, Thomas. 1987. Anselmian Explorations. : University of Notre Dame Press. , and J. Hoffman 1980a. ” Southern Journal of Philosophy 18: 473–79. ———.
We’ve noted that there may be a difficulty in establishing the compatibility of perfect goodness and omnipotence, because a being whose nature is to be perfectly good is incapable of doing evil. But so long as omnipotence is understood to require only that no other being could possibly be as powerful, the fact that God, being necessarily good, cannot do evil will not imply that he cannot be both perfectly good and omnipotent. The more significant difficulty in establishing the possibility of a being having these three perfections in the highest possible degree is that some aspects of God’s goodness do not appear to possess a highest possible degree.
As Boethius (480– 524) put it, “For whatever lives in time lives in the present, proceeding from past divine power, goodness, and knowledge 29 to future, and nothing is so constituted in time that it can embrace the whole span of its life at once. It has not yet arrived at tomorrow, and it has already lost yesterday; even the life of this day is lived only in each moving, passing moment” (1962, The Consolation of Philosophy, prose VI). In contrast to beings in time, the medievals in question viewed God as having his infinite, endless life wholly present to himself, all at once.