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Theology and falsification: the University discussion

In New essays in philosophical theology. New York,: Macmillan (1955)

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  1. The philosophy of religion: A programmatic overview.John Bishop - 2006 - Philosophy Compass 1 (5):506–534.
    It is argued that philosophy of religion should focus not only on the epistemic justifiability of holding religious beliefs but also on the moral justifiability of commitment to their truth in practical reasoning. If the truth of classical theism may turn out to be evidentially ambiguous, then pressure is placed on the moral evidentialist assumption that one is morally justified in taking a theistic truth-claim to be true only if one's total evidence sufficiently supports its truth. After investigating some contemporary (...)
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  • Compatibilism, Free Will and God.Antony Flew - 1973 - Philosophy 48 (185):231 - 244.
    In Chapter VI of his powerful study God and Other Minds Dr Alvin Plantinga deploys what—following a suggestion of mine—he calls ‘The Free Will Defence’. He presents his case there as a reaction to two earlier attempts to overcome that defence. I propose to take this chapter in Plantinga as my starting point here; and, as far as can be, to ignore, though not by that token to repudiate, those by now rather ancient earlier essays.
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  • Freedom and Determinism: The Importance of Method.Mark Leon - 2015 - Philosophical Investigations 39 (1):38-57.
    The question of the relation between freedom and determinism elicits contrasting intuitions. It is clear to incompatibilists that freedom requires the falsity of determinism. And it is clear to compatibilists that freedom is compatible with forms of determinism. Compatibilists and incompatibilists differ not only with respect to the content of their accounts, but also with respect to their “method”. Whereas, compatibilists could be represented as elucidating our ordinary notion of freedom, incompatibilists could be represented as offering a revision of that (...)
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  • An Attempt to Defend Theism.W. D. Hudson - 1964 - Philosophy 39 (147):18 - 28.
    The fact of evil has worried theists for a long time. The earliest clear statement of this worry is perhaps to be found in the book of Habbakuk: (i, 13). More precisely formulated, it comes to this: if God is good and omnipotent, why evil ? From his goodness it would follow necessarily that he does not will evil and from his omnipotence that he could prevent it; why then should it occur? Theists have attempted to escape from this dilemma (...)
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  • (1 other version)Philosophy of religion.Charles Taliaferro - 2008 - Stanford Encyclopedia of Philosophy.
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  • Die Rationalität religiöser Überzeugungen.Katherine Dormandy - 2017 - In Georg Gasser, Ludwig Jaskolla & Thomas Schärtl (eds.), Handbuch zur Analytischen Theologie. Münster: Aschendorff.
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  • Freedom, moral responsibility, and the failure of universal defeat.Andrew J. Latham, Somogy Varga & Hannah Tierney - 2023 - Philosophical Issues 33 (1):252-269.
    Proponents of manipulation arguments against compatibilism hold that manipulation scope (how many agents are manipulated) and manipulation type (whether the manipulator intends that an agent perform a particular action) do not impact judgments about free will and moral responsibility. Many opponents of manipulation arguments agree that manipulation scope has no impact but hold that manipulation type does. Recent work by Latham and Tierney (2022, 2023) found that people's judgments were sensitive to manipulation scope: people judged that an agent was less (...)
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  • The Prejudice of Freedom: an Application of Kripke’s Notion of a Prejudice to our Understanding of Free Will.James Cain - 2021 - Acta Analytica 36 (3):323-339.
    This essay reframes salient issues in discussions of free will using conceptual apparatus developed in the works of Saul Kripke, with particular attention paid to his little-discussed technical notion of a prejudice. I begin by focusing on how various forms of modality (metaphysical, epistemic, and conceptual) underlie alternate forms of compatibilism and discuss why it is important to avoid conflating these forms of compatibilism. The concept of a prejudice is then introduced. We consider the semantic role of prejudices, in particular (...)
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  • The Late Heidegger and a Post-Theistic Understanding of Religion.Rico Gutschmidt - forthcoming - Religious Studies:1-17.
    This article explores Heidegger's later philosophy with regard to the problem of a philosophical interpretation of religious language. In what follows, I will draw upon the work of Wittgenstein and refer to the cosmological argument to read Heidegger in terms of a post-theistic understanding of religious language that avoids the shortcomings of both theistic realism and non-cognitivism. At the same time, I am proposing a new interpretation of Heidegger's later philosophy against this background. I will show that, in spite of (...)
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  • Concerning 'Eschatological Verification Reconsidered'.Beth Mackie - 1987 - Religious Studies 23 (1):129 - 135.
    John Hick's eschatological verification has continued to receive attention for twenty-five years. I would like to focus here on the changes in Hick's concept of eschatological verification in ‘Eschatological Verification Reconsidered’ the implications of these changes for eschatological verification, and how these changes illustrate problem areas for Hick's theology.
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  • Two Conceptions of Philosophy.T. M. Knox - 1961 - Philosophy 36 (138):289 - 308.
    In the summer of 1921 the newspapers in this country carried long reports of a Conference of Modern Churchmen at Cambridge. Many of the contributions to their proceedings were unorthodox; they resulted from an historical and philosophical approach to the New Testament and certain fundamental Christian doctrines. There was nothing particularly new to scholars in all that was said, but the eminence of some of the speakers, their intellectual distinction, and their outspokenness created a public sensation. It looked almost as (...)
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  • Comparing deterministic agents: A new argument for compatibilism.Marcela Herdova - 2023 - Philosophical Explorations 27 (1):106-121.
    This paper offers a new argument for compatibilism about moral responsibility by drawing attention to some overlooked implications of incompatibilism. More specifically, I argue that incompatibilists are committed to some unsavory claims about pairs of agents in deterministic worlds. These include comparative claims about moral responsibility, blameworthiness, desert, punishment, and the fittingness of reactive attitudes. I argue that we have good reasons to reject such comparisons because they fail to account for key differences between deterministic agents. This provides us with (...)
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  • Modern philosophers consider religion.A. Boyce Gibson - 1957 - Australasian Journal of Philosophy 35 (3):170 – 185.
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  • Theology and falsification again.D. R. Duff-Forbes - 1961 - Australasian Journal of Philosophy 39 (2):143 – 154.
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  • (1 other version)Some Remarks on Wittgenstein's Account of Religious Belief.W. D. Hudson - 1968 - Royal Institute of Philosophy Lectures 2:36-51.
    Pupils' notes of some lectures on religious belief which Wittgenstein gave in 1938 have recently been published, and what I have to say is set against the background of these lectures. My title may suggest that there is a distinctive and precise account of religious belief which can be extracted from them and stated clearly for consideration. But I do not think that this is so. It is evident from these lectures that, in the subject of religious belief, Wittgenstein's prodigious (...)
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  • Ethics and Religion: Two Kantian Arguments.John E. Hare - 2011 - Philosophical Investigations 34 (2):151-168.
    This paper describes and defends two arguments connecting ethics and religion that Kant makes in Religion within the Boundaries of Mere Reason. The first argument is that the moral demand is too high for us in our natural capacities, and God's assistance is required to bridge the resulting moral gap. The second argument is that because humans desire to be happy as well as to be morally good, morality will be rationally unstable without belief in a God who can bring (...)
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  • Thesis: Religion and the human situation.Bowman Clarke - 1970 - World Futures 8 (4):2-31.
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  • Illusion, delusion, and neural sense data: comments on Adam Pautz’s Perception.Brian Cutter - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    This commentary on Adam Pautz's excellent book, Perception, explores the consequences of “spatial illusionism,” the view that the spatial properties presented in experience aren't instantiated in the extra-mental world. First, I consider whether spatial illusionism entails that our ordinary beliefs about the physical world are mostly false. I then argue that spatial illusionism threatens to undermine two arguments Pautz's defends in Perception: his argument that sense data theory is incompatible with physicalism, and his central argument against the internal physical state (...)
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  • (1 other version)Some Remarks on Wittgenstein's Account of Religious Belief.W. D. Hudson - 1968 - Royal Institute of Philosophy Supplement 2:36-51.
    Pupils' notes of some lectures on religious belief which Wittgenstein gave in 1938 have recently been published, and what I have to say is set against the background of these lectures. My title may suggest that there is a distinctive and precise account of religious belief which can be extracted from them and stated clearly for consideration. But I do not think that this is so. It is evident from these lectures that, in the subject of religious belief, Wittgenstein's prodigious (...)
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  • Spirit, method, and content in science and religion: The theological perspective of a geneticist.Lindon Eaves - 1989 - Zygon 24 (2):185-216.
    There are three ways in which bridges may be built between science and theology: spirituality, methodology, and content. Spirituality is the power which drives each to address reality and the expectations with which each approaches the pursuit of truth. The methodology of science is summarized in terms of three activities: taxonomy; the hypothetico‐deductive cycle; derivative technology. The content of science, especially with respect to the phenomena of givenness, connectedness and openness in the life sciences, is correlated with theological constructs. Attention (...)
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  • Contemporary Empiricism And The Philosophy Of Religion.H. D. Lewis - 1957 - Philosophy 32 (122):193 - 205.
    The author presents a critical discussion and review of the book entitled "new essays in philosophical theology" which takes account of various forms of philosophical interest in religion. (staff).
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  • Social anthropology and the philosophy of religion.Ninian Smart - 1963 - Inquiry: An Interdisciplinary Journal of Philosophy 6 (1-4):287-299.
    The pursuit of linguistic analysis should mean that philosophers pay attention to the facts: in particular, the philosophy of religion cannot ignore the comparative study of religion, social anthropology, etc. A main aim should be to discover a ?grammar? of religious experience, which may help to illuminate the reasons for certain patterns of religious belief, etc. Here it is necessary to resist the functionalist views of some social anthropologists, stemming from the conviction that religion is an illusion and from a (...)
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  • Absolute idealism and the problem of evil.N. N. Trakakis - 2017 - International Journal for Philosophy of Religion 82 (1):47-69.
    The problem of evil is regularly regarded as posing a serious threat to theistic belief. However, contemporary philosophers of religion have overlooked the ways in which this problem has been, or could be, handled by theists committed to the metaphysics of idealism. In seeking to redress this lacuna, I turn to the systems of the British idealists, popular in the late nineteenth century though now out of favour, and in particular the work of F.H. Bradley, while also drawing parallels with (...)
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  • Belief and Will Revisited.Robert Holyer - 1983 - Dialogue 22 (2):273-290.
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  • (1 other version)Truth and the “Religious Language-Game”.Patrick Sherry - 1972 - Philosophy 47 (179):18-37.
    The publication of two new books by Professor D.Z. Phillips provides a suitable opportunity to consider some recent attempts to apply Wittgenstein's philosophy to religious issues. I shall concentrate mainly on Phillips' work, with particular reference to his treatment of the question of religious truth, but I shall also discuss some other writers and topics.
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  • “God Loves Us”: Theology and Falsification Reexamined.Gary G. Colwell - 1983 - Dialogue 22 (2):229-237.
    Some have argued that because factually meaningful assertions must be falsifiable, putative theistic assertions such as “God loves us” are not meaningful because they are not falsifiable. It is further suggested that every attempt to make a factually significant theistic assertion founders on the same shoal of falsifiability.
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  • Knowledge of God.W. D. Glasgow - 1957 - Philosophy 32 (122):229 - 240.
    In a recent article In Mind , called A Religious Way of Knowing , Mr. C. B. Martin considers the claim made by some theologians to know the existence of God on the basis of direct experience of God. His paper is, he says, “an attempt to indicate how statements concerning a certain alleged religious way of knowing betray a logic extraordinarily like that of statements concerning introspective and subjective ways of knowing. It is not my wish to go from (...)
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