Philosophy of Religion: An Introduction - silo

being omnipotent God could prevent the evils in question from occurring, he could not, even though omnipotent, achieve the outweighing goods while preventing the evils from occurring.1 Therefore, since (i) omnipotence is not. How are we to understand this idea? The being than which none greater is possible is a being than which a greater is possible. The general question raised by this second problem may be put as follows: What is the difference between the same person existing after bodily death and a new person existing after bodily death that resembles very closely the person that existed before death? And the temporal part of his life that will be tomorrow does not exist today; at best he can share in it only by anticipating. Some investigators believe that the control is a secondary personality of the medium herself, or some subconscious level of the medium's personality that is repressed in ordinary conscious life. Committing suicide or some evil deed are not contradictory. God is a being than which a greater is possible. In the examples we've considered, we have gone outside of the collection of dependent beings in order to explain the members' existence. Only to the extent that we can answer these and similar questions do we comprehend the central idea of God to emerge within western civilization. According to this theory, animals and plants undergo variations or changes that are inherited by their descendants. Evidence of this latter sort is indirect evidence. He sums up his view in a remark"d by James in "The Will to Believe "It is wrong always, everywhere, and for everyone, to believe anything upon insufficient evidence."9 Clearly, then, if Clifford is right, no one. In the preface to Proslogium Anselm remarks that after the publication of Monologium he began to search for a single argument which alone would establish the existence and nature of God. Compare and contrast this principle with the key idea in the Ontological Argument.

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Why are we better off? But if we do accept Plantinga's restriction of download evidence to other beliefs one holds on the basis of which one has inferred the belief in question, I do think we have to agree with him that situations. The third segment undertakes an examination of the problem of evil, which some have thought to provide rational grounds for atheism, the belief that the theistic God does not exist. But if we are unsuccessful in revising the principle of gravity to take account of this strange event, if we cannot find a revision in terms of which we can predict future occurrences of events like the one. For what 3 says when applied to God is that given 2 and 4 it follows that. The fire book and the nearness of the rock to the fire explain the rock's warmth. Now the point that needs very careful attention is this: in order for this procedure to work, the statement or statements we add must be not just true but necessarily true. We might say of her belief that it is grounded in a situation that renders her rationally justified in holding that belief. But whether some existing thing is God will depend entirely on whether some existing thing is a wholly perfect being.

Perhaps, then, some evils in our world are connected to goods which outweigh them in such a way that even God cannot achieve the goods in question without permitting the evils to occur that are connected to those goods. The Principle of Credulity does not require agreeing experiences. If you do agree with Clifford, does James' defense of the believer's policy seem plausible to you? Does mystical experience provide good grounds for belief in the theistic God? The belief in life after death, however, is not just the belief that after bodily death something continues in existence and is a person. But since the Design Argument is an argument for the existence of God, it cannot presuppose his existence and purposes without assuming what it is trying to prove. Critically evaluate the argument, mentioned at the beginning of this chapter, for the view that the nature of religion requires that its beliefs rest on faith, not reason. According to this objection, the mistake in the argument is its claim, implicit in premise 3, that existence is a quality or predicate that adds to the greatness of a thing. We can now see the relevance of the Free Will Defense to the logical form of the problem of evil. But since premise 1 tells us that God does exist in the understanding, and 8 tells us that God does not exist only there, we may infer that. 276-79.) But if we interpret the vital good, as I have done, to be something the believer receives only from God, then the theistic hypothesis exemplifies only the revised form of James' thesis. There is one God, omnipotent and wholly good.

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We are also saying that a being who is God cannot ever be anything other than God. In short, with the help of 1-3 Anselm shows that the supposition that God does not exist reduces to an absurdity. Android, to get the free app, enter your mobile phone number. But Clifford's position, James argues, amounts to no more than a passional decision to avoid error at all cost. What reasons might someone give for rejecting either your definition of God or your claim that God (as defined by you) actually exists? Broad's principle is similar to the Principle of Credulity discussed earlier. Hick's first step is to argue that if moral and spiritual development through free choices is the good in download question, then an environment in which there is no significant suffering, no occasion for significant moral choices, would not. So the mere fact that an explanation is demanded for the collection of dependent beings is no proof that the person who demands the explanation must be supposing that the collection itself is just another dependent being. It must be remembered, however, that to be a miracle an event must not only be a violation of a law of nature, it must also be due to the activity of God. Mystics do seem to undertake to satisfy certain conditions (detachment, for example) and often have the experience when those conditions are satisfied. In response to this point, the best that we can say is that James has shown that the religious option may be momentous and forced; we can't know that it is not. His objection is that creature-feeling is not the most basic element in religious experience, and by making it the basic element Schleiermacher was led into two errors. For part of the stipulation of the case is that he has no good reasons (and couldn't be expected to have any) to think that God doesn't exist or that his community might not be rationally justified in its religious beliefs.

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