The general idea of strong foundationalism is that knowledge has a foundation in well warranted beliefs which do not derive any warrant from other beliefs and that all our other beliefs depend on these foundational ones for their warrant. Although inerrancy posits Scripture as a solid foundation for theology, the idea that the doctrine of biblical inerrancy involves a strong foundationalist epistemology is deeply problematic. In fact, inerrancy does not require any particular view of the structure of (...) knowledge, and notable sources on inerrancy tout it in ways inconsistent with most forms of strong foundationalism. (shrink)

At the heart of two recent theological traditions are hermeneutical principles which are not only consistent but are integrated in the hermeneutics of Augustine. According to the doctrine of biblical inerrancy as it has been recently articulated by Evangelicals, Scripture has an original meaning, and that meaning is not open to the possibility of error. According to some thinkers in postmodern theology, including Jean-Luc Marion, the meaning of Scripture transcends its original meaning. After examining postmodernism and inerrancy, I (...) consider their harmony in the writings of Augustine, who takes original meaning as a guide for understanding that biblical meaning which transcends it. An Augustinian hermeneutic consistent with inerrancy is thus an alternative to the more typical non-inerrantist postmodern theologies. (shrink)

O objetivo deste breve artigo é o estudo da confiabilidade alcançada pela ciência (natural) com o exame da contribuição para este fenômeno encontrada no trabalho de Filósofo da Ciência Thomas Kuhn (1922-1996). Busca-se compreender a contribuição, a partir da construção conceitual proposta por Kuhn em “A Estrutura das Revoluções Científicas”, à noção de que a ciência se movimenta a partir de paradigmas e que o sentido de (in) evolução, nas ciências naturais, sempre possui relevância histórica por se tratar de uma (...) experiência agregada, o que colocou a ciência em um patamar diferenciado dos demais conhecimentos humanos, gerando maior confiabilidade e certeza, onde se supõe que, mesmo quando diagnósticos ou assertivas ditas científicas se provem equivocados fatidicamente, são sempre proveitosos da perspectiva histórica. Há aqui uma isenção (absolvição) de qualquer possibilidade de falácia ou erro e uma enorme contribuição para a inequívoca confiabilidade popular à ciência. Tudo parece ser compreendido a partir da noção de “experiência”. (shrink)

In these pages, we expose the main traits of St. Albert the Great’s doctrine of providence and fate, considered by Palazzo the keystone of his philosophical system. To describe it we examine his systematic works, primarily his Summa of Theology. His discussion follows clearly the guidelines of the Summa of Alexander of Hales, in order to delve into the set of problems faced over the centuries by theological tradition. Albert also restates the reflections of different authors like Boethius or Saint (...) John of Damascus but, in his Summa he incorporates to his reflections also the noteworthy book of Nemesius of Emesa, De natura hominis, which includes some pages on providence. Albert gives his personal solution to the complex questions of providence, destiny and contingency of the world. His conception of providence is developed in the frame of the creative power of the almighty God. God’s knowledge is necessary and inerrant and his providential purposes are infallible, but that does not mean that every event is necessary. He does not communicate His own proprieties to the creatures. In order to understand this problem, Albert recalls the notion of hypothetical necessity coined by Boethius in an Aristotelian framework and the difference between 'necessitas consequentis' and 'necessitas consequentiae' proposed by Alexander of Hales. He also develops his account of providence, closely linked to the topic of fate. However, it would be exaggerated to deem his position deterministic. (shrink)

In this book review, I discuss Smith’s new interpretation of Socrates' epistemology of virtue, according to which (a) Socratic virtue knowledge is craft knowledge (knowing how to live well), and such knowledge comes in degrees; and (b) Socrates has a certain degree of virtue knowledge, and one does not have to be an inerrant expert to have any virtue knowledge at all. I argue that Smith succeeds in presenting Socratic philosophy in a new light, while also pointing to remaining questions (...) about his account of virtue—specifically, about what exactly the craft of virtue is and how we can practice it and thereby improve ourselves. (shrink)

In this very brief piece I suggest the possibility of regarding the Bible as both revealed and fallible, by outlining a theory of revelation that sees it as conditioned by the limitations of those who receive it.