This is the third volume in Alvin Plantinga's trilogy on the notion of warrant, which he defines as that which distinguishes knowledge from true belief. In this volume, Plantinga examines warrant's role in theistic belief, tackling the questions of whether it is rational, reasonable, justifiable, and warranted to accept Christian belief and whether there is something epistemically unacceptable in doing so. He contends that Christian beliefs are warranted to the extent that they are formed by properly functioning cognitive faculties, thus, (...) insofar as they are warranted, Christian beliefs are knowledge if they are true. (shrink)

In Part I of this paper, I took up a challenge posed by Alston , Wainwright , Yandell , and other theists who hold the rather natural view that mystical experiences provide perceptual contact with God, roughly on a par with the access sense experience affords to the natural world. These theists recognize, at the same time, that the plausibility of this view would be significantly compromised by the possibility of scientifically explaining mystical experiences – especially if a scientific explanation (...) were incompatible with, ruled out, or made unlikely the supposition that God has anything special to do with the occurrences of these experiences. (shrink)

A constructive attempt to examine the traditional problems of the philosophy of religion in light of recently developed philosophical tools of analysis, concepts, and philosophical perspectives.

A THEIST NEEDS A THEODICY, AN ACCOUNT FOR EACH KNOWN KIND OF EVIL OF HOW IT IS PROBABLE THAT IT SERVES A GREATER GOOD, IF HIS BELIEF IN GOD IS TO BE RATIONAL--UNLESS EITHER HE HAS OTHER EVIDENCE FOR THE EXISTENCE OF GOD WHICH OUTWEIGHS THE COUNTEREVIDENCE FROM EVIL, OR HE HAS FOUND THE RESEARCH PROGRAMME OF THEODICY PROGRESSIVE. IT IS NOT ENOUGH, CONTRARY TO WYKSTRA AND PLANTINGA, TO CLAIM THAT GOD MAY BE PURSUING GREATER GOODS BEYOND OUR UNDERSTANDING. HOW (...) EVIDENCE FUNCTIONS HERE IS WELL CAPTURED BY THE PROBABILITY CALCULUS. (shrink)

The topic of “Psychoanalysis and Theism” suggests two distinct questions. First, what is the import, if any, of psychoanalytic theory for the truth or falsity of theism? And furthermore, what was the attitude of Freud, the man, toward belief in God? It must be borne in mind that psychological explanations of any sort as to why people believe in God are subject to an important caveat. Even if they are true, such explanations are not entitled to beg the following different (...) question: Is religious belief justified by pertinent evidence or argument, whatever its motivational inspiration? Freud’s usage, as well as stylistic reasons of my own, prompt me to use the terms “religion” and “theism” more or less interchangeably, although in other contexts the notion of religion is, of course, more inclusive. (shrink)

A collection of essays by contemporary Calvinist philosophers of religion that examine the epistemology of religious belief between Reformed and Roman Catholic philosophers.

This book is concerned with those aspects of the theory of meaning for scientific terms that are relevant to questions about the evaluation of scientific theories. The contemporary debate about theory choice in science is normally presented as a conflict between two sets of ideas. On the one hand are notions of objectivity, realism, rationality, and progress in science. On the other is the view that meanings depend on theory, with associated claims about the theory dependence of observation, the theoretical (...) context account of meaning, incommensurability, and so on. The book shows that there is no real contest here; that the two sets of ideas are in fact quite compatible. More specifically, it argues that the meanings of all scientific terms, including those used to report observations, are inseparable from the total context of surrounding theory and so will inevitably vary with theoretical change, but that this is quite consistent with a broadly objectivist account of science. The first half of the book shows how ideas about the theory dependence of observation and meaning have led to the breakdown of the traditional empiricist account of science, and how some of the more obvious responses to these ideas are inadequate. The second half shows how these ideas can satisfactorily be accommodated within a non-relativist account of science. (shrink)

Richard Swinburne presents a substantially rewritten and updated edition of his most celebrated book. No other work has made a more powerful case for the probability of the existence of God. Swinburne gives a rigorous and penetrating analysis of the most important arguments for theism: the cosmological argument; arguments from the existence of laws of nature and the 'fine-tuning' of the universe; from the occurrence of consciousness and moral awareness; and from miracles and religious experience. He claims that while none (...) of these arguments are deductively valid, they do give inductive support to theism and that, even when the argument from evil is weighed against them, taken together they offer good grounds to support the probability that there is a God. The overall structure of the discussion and its conclusion have been retained for this new edition, but much has been changed in order to strengthen the argumentation and to take account of Swinburne's subsequent work on the nature of consciousness and the problem of evil, and of the latest philosophical and scientific writing, especially in respect of the laws of nature and the argument from fine-tuning. This is now the definitive version of a classic in the philosophy of religion. (shrink)

This book addresses a fundamental question in the philosophy of religion. Can religious experience provide evidence for religious belief? If so, how? Keith Yandell argues against the notion that religious experience is ineffable, while advocating the view that strong numinous experience provides some evidence that God exists. An attractive feature of the book is that it does not confine its attention to any one religious cultural tradition, but tracks the nature of religious experience across different traditions in both the East (...) and the West. (shrink)

In this companion volume to Warrant: The Current Debate, Plantinga develops an original approach to the question of epistemic warrant; that is what turns true belief into knowledge. He argues that what is crucial to warrant is the proper functioning of one's cognitive faculties in the right kind of cognitive environment.

Introduction i. Character of the Book The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of God, ...

"Thousands of philosophers--from the ancient Greeks to modern thinkers--have defended atheism, but none more comprehensively than Martin.

This volume presents articles on epistemology and the theory of perception and introduces readers to the various problems that face a successful theory of perceptual knowledge. The contributors include Robert Nozick, Alvin Goldman, H.P. Grice, David Lewis, P.F. Strawson, Frank Jackson, David Armstrong, Fred Dretske, Roderick Firth, Wilfred Sellars, Paul Snowdon, and John McDowell.

The late John L. Mackie, formerly of University College, Oxford.

In this book, the author of "Language, Truth and Logic" tackles one of the central issues of philosophy - how we can know anything - by setting out all the sceptic's arguments and trying to counter them one by one.

This is a revised and updated version of Swinburne's controversial treatment of the eternal philosophical problem of the relation between mind and body. He argues that we can only make sense of the interaction between the mental and the physical in terms of the soul, and that there is no scientific explanation of the evolution of the soul.

Inspired by the work of Wilfrid Sellars, Michael Williams launches an all-out attack on what he calls "phenomenalism," the idea that our knowledge of the world rests on a perceptual or experiential foundation.

Several writers have argued for the implausibility of there being naturalistic explanations of mystical experience. These writers recognize that the evidential significance of mystical experiences for theism depends upon whether explanations that exclude supernatural agency can be discounted; but they seem unaware of some of the best scientific work done in this area. Part I of the present paper introduces the theory of I. M. Lewis, an anthropologist, and tests it against the case of St Teresa. I use Teresa because (...) of her prominence, and because we have considerable biographical data for her. I conclude that Lewis's approach, suitably supplemented, is strikingly successful in explaining this case. (shrink)

To many atheists the existence of evil seems to provide a conclusive argument against the existence of God. God is by definition omnipotent and perfectly good; a perfectly good being will remove evil in so far as he can, an omnipotent being can remove any evil he chooses, so if there is a God there will be no evil, but there is evil, hence there is no God. Theists normally challenge this argument by challenging the premiss that a perfectly good (...) being will remove evil in so far as he can. The theistic defence is usually put as the defence that many evils are logically necessary conditions of greater goods, and hence a perfectly good being may allow them to occur in order to bring about the greater good; so a perfectly good being may well allow some evils to occur. (shrink)

Since the English translation first appeared in 1923, Rudolf Otto's volume has established itself as a classic in the field of religious philosophy. It offers an in-depth inquiry into the non-rational factor in the idea of the divine and its relation to the rational.

This clearly presented study examines the nature of religious experiences, and asks whether they can be used as evidence for religious beliefs. The author discusses important philosophical issues raised by religious experience, such as the role of models and metaphors in their description, and the way experiences in general are used as evidence for claims about the world. Using contemporary and classic sources from the world's religions, the author gives an account of different types of religious experience. She also draws (...) extensively on psychological, sociological, and philosophical literature to meet sceptical challenges, and concludes that, like most experiences, they are most effective as evidence within an argument which combines evidence from a wide range of sources. (shrink)

Introduction i This work is a sustained argument for the rationality of belief in God based on the evidence that across various religions down through history people seem to have experienced God.1 If we conf1ne ourselves to rationality ...

There has been in recent years a plethora of defenses of theism from analytical philosophers such as Plantinga, Swinburne, and Alston. Richard Gale's important book is a critical response to these writings. New versions of cosmological, ontological, and religious experience arguments are critically evaluated, along with pragmatic arguments to justify faith on the grounds of its prudential or moral benefits. A special feature of the book is the discussion of the atheological argument that attempts to deduce a contradiction from the (...) theist's way of conceiving of God's nature. In considering arguments for and against the existence of God, Gale is able to clarify many important philosophical concepts including exploration, time, free will, personhood, actuality, and the objectivity of experience. (shrink)

The Principle of Credulity---i.e. that if I have an experience apparently of X then in the absence of good reasons to think the experience non-veridical I have evidence that X exists---is an essential premise in many formulations of the argument from religious experience. I defend this use of the principle against objections offered by William Rowe. I argue that experiences of God are checkable. and in ways (epistemically) significantly similar to the ways sensory experiences are checkable. and that treating sensory (...) experiences as Rowe suggests we treat experiences of God demands wholesale scepticism with regard to the senses. (shrink)

The Gifford Lectures were established in 1885 at the universities of St Andrews, Glasgow, Aberdeen and Edinburgh to promote the discussion of 'Natural Theology in the widest sense of the term - in other words, the knowledge of God', and some of the world's most influential thinkers have delivered them. The 1901–2 lectures given in Edinburgh by American philosopher William James are considered by many to be the greatest in the series. The lectures were published in book form in 1902 (...) and have been reprinted many times. James, who was educated in the United States and Europe, and spent much of his career teaching philosophy at Harvard, was very influential in the development of modern psychology, and in these twenty lectures he explores the personal experience of religion. Some of the topics include religion and neurology, 'the sick soul', saintliness, and mysticism. (shrink)

Examines modern controversies over Freud and Freudian thought while questioning the theory of infantile sexuality and showing where Freud consistently misdiagnosed his patients and failed to make his claimed cures.

This volume provides a vivid and engaging introduction to contemporary philosophy of religion.

To mount a critique of Freud's views on any polemical issue is almost always a risky business. This is partly because one remembers the fate of so many of his earlier critics. As Phillip Rieff so delightfully puts it, ‘much of Freud's polemical writing is so superior to that of his opponents, that it takes on the character of a totem feast in which the most powerful sons are carved up with swift clean strokes, the father, meanwhile, justifying his action (...) at every stroke’. There is also the possibility that exposure to psychoanalytic theory of one's own presuppositions and views will result in their being transformed into something quite different or to their being quite psychoanalysed away. Nevertheless the task must be undertaken. Freud's approach to religion has had too pervasive an influence upon modern thought to be ignored. Also, its complexity and potential have not always been sufficiently discerned by those who, especially from a Christian point of view, have sought to grapple with it. (shrink)

THERE IS NO WAY TO PROVE THAT GOD EXISTS, NOR IS THERE CONCLUSIVE EVIDENCE TO THE CONTRARY. THE CHRISTIAN CAN, HOWEVER, BE JUSTIFIED IN HIS THEISTIC BELIEFS IN THE SENSE THAT HE ACCEPTS GOD ON THE BASIS OF TRUST, WHICH DEPENDS ULTIMATELY ON THE JESUS OF THE BIBLE. SKEPTICS MAY NOT BE CONVERTED BY THIS ARGUMENT, BUT THEY MAY BE LESS LIKELY TO SEE TOTAL IRRATIONALITY IN THE THEISTIC STAND AFTER READING AND UNDERSTANDING IT. (STAFF).

In Part I of this paper, I argued that the mystical experiences of Teresa of Avila are well explained by the anthropological theory of I. M. Lewis. In Part II, I discuss how the causal gap between the social circumstances identified by Lewis and individual phenomenology can be filled in. I then show that Lewis's theory, thus supplemented, is a genuine competitor to the theistic understanding of mystical experience, and that it is much more strongly confirmed by the available evidence (...) than the latter view. If that is right, then Alston and Wainwright, among others, are mistaken in claiming that science cannot offer serious competition to theism in this arena. (shrink)