Belief in God answers two questions: what, if anything, is it that Jews, Christians, and Muslims are agreeing about when they join in claiming that there is a God; and what, if any, prospects are there for rationally defending or attacking this claim? In the context of a sustained argument for particular answers to these questions, Tim Mawson tackles many of the most prominent topics in the philosophy of religion. He argues that those who believe that there is a God are best interpreted as believing that there is a being who is essentially personal, transcendent, immanent, omnipotent, omniscient, eternal, perfectly free, perfectly good, and necessary; and non-essentially creator of the world and value; revealer of Himself; and offerer of everlasting life. Having explored the meaning and consistency of this conception of God in the first half of the book, Mawson goes on to consider whether or not belief or the absence of belief in such a God might be the sort of thing that does not rationally require argument and, if not, what the criteria for a good argument for or against such a God's existence might be. Having established some criteria, he uses them to evaluate specific arguments for and against the existence of such a God. He looks at the Argument to Design; the Cosmological Argument; the Ontological Argument; the Argument from Religious Experience; the Argument from Apparent Miracles; the Problem of Evil; and Pascal's Wager. Finally, he explores the relationbetween faith and reason. In the course of his argument, Mawson makes striking new claims and defends or attacks established positions in new ways. His conversational style, lively wit, and enlightening examples make Belief in God as pleasurable as it is instructive and thought-provoking. It makes an ideal text for beginning undergraduate courses and for anyone thinking about these most important of questions.
Drawing from both classical and contemporary discussions, the authors examine topics of religious experience, faith and reason, theistic arguments, the problem of evil, religious language, miracles, life after death, and much more. The volume is enhanced by study questions and suggestions for further reading. The book also may serve as a companion to the authors' 1996 anthology, PHILOSOPHY OF RELIGION.
This is a book with a clearly visible theme of Advaita. That is not to say, that Masih has not spoken of other things. However, this book is not an introduction to philosophy of religion, but an introduction to religious philosophy. Thus it escapes the narrow confines of being a mere introduction to religious philosophy, as there are plenty of insights on philosophy of religion as well. A striking aspect of this book is that the author not only believes, but also calculates logically, as to how the various insights of different religions must crossfertilise the visions of one another. This exercise obviously demands a great deal of understanding of the various religious commitments. The author quotes the example of Ramakrishna Paramahansa who suggested that there is something like religious unity and that one is capable of extending oneself beyond the limited confines of a single religion, of the Supreme Spirit. Thus, understanding the Supreme Spirit as a concept is useful, because it is in the nature of a concept that is shareable and comm-unicable. One appreciable part of the book is the sweep it has over the subject... from Galloway and Martinieu to J.N. Findlay, Hare Blik, Kant, Hastings, Rashdall to McCloskey and Radhakrishnan, the author has drawn from various thinkers.
For Hegel, thought is not philosophical if it is not also religious. Both religion and philosophy have a common object and share the same content, for both are concerned with the inherent unity of all things. Hegel's doctrine of God provides the means for understanding this fundamental relationship. Although Hegel stated that God is absolute Spirit and Christianity is the absolute religion, the compatibility of Hegel's doctrine of God with Christian theology has been a matter of continuing and closely argued debate. Williamson's book provides a significant contribution to this ongoing discussion through a systematic study of Hegel's concept of God. The book proceeds by investigating theism, atheism, pantheism, and panentheism as descriptions of Hegel's concept. It rejects the view that Hegel's doctrine so differs from Christian theology so as to be empty of religious content and thereby highlights some important considerations in contemporary theology.
Authoritative and accessible, this book is a concise and comprehensive introduction to the philosophy of religion. It shows how philosophers have used the tools of philosophy to examine the validity of religious ideas and values. Distinguished North American, British, and Australian authors explain how philosophers of the past and present have approached key concepts of religious faith: Does God exist? Can God's existence be proved? If so, what might God be like? Is there life after death? Is faith in an unseen God rationally tenable at all in a post-Enlightenment, postmodern, scientific age in which different faith traditions coexist and make claims to the ownership of eternal truths? This book is an essential reader and reference for scholars, teachers, and students of religion and for anyone who seeks to answer key questions challenging the life of faith today.
The book contains a description of the phenomenon of religion as a personal experience, socio-cultural fact, and ontic relations between the human person and God. The second part is a presentation of contemporary interpretations of religion which, although they do not explain all religious phenomena, nonetheless have sociological and psychological bases. The most significant part concerns the ontic foundations of religion, namely, the existential situation of the human being who can recognize himself and who recognizes at the same time his finitness and transcendence. Special at tention is given to the role of religion in culture, specifically in regard to science, morality and art. The book also contains an analysis of many different methodological approaches to the philosophy of religion.