Alvin Plantinga by Deane-Peter Baker

By Deane-Peter Baker

Few thinkers have had as a lot impression on modern philosophy as has Alvin Plantinga. The paintings of this indispensable analytic thinker has in lots of respects set the tone for the controversy within the fields of modal metaphysics and epistemology and he's arguably an important thinker of faith of our time. during this quantity, a unusual group of present day best philosophers tackle the primary points of Plantinga's philosophy - his perspectives on normal theology; his responses to the matter of evil; his contributions to the sphere of modal metaphysics; the arguable evolutionary argument opposed to naturalism; his version of epistemic warrant and his view of epistemic defeat; and his contemporary paintings on mind-body dualism. additionally integrated is an appendix containing Plantinga's usually noted, yet formerly unpublished, lecture notes entitled 'Two Dozen (or so) Theistic Arguments', with a considerable preface to the appendix written via Plantinga particularly for this quantity.

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Therefore) There is no omniscient, omnipotent, and perfectly good being. Of course, it must be conceded that not everyone who understands and reflects on its premise will accept it. Still, it is evident, I think, that there is nothing contrary to reason or irrational in accepting this premise. So, if I follow Plantinga, I can claim for this argument that it establishes the rational acceptability of atheism – and hence accomplishes what ought to be one of the aims of natural atheology. In his discussion of his ‘triumphant’ modal ontological argument, Plantinga makes the point that even though theists are bound to suppose that the following argument is sound: 1.

Have presented arguments for the falsehood of theistic beliefs; these philosophers conclude that belief in God is demonstrably irrational or unreasonable. ”15 There is now a curious asymmetry between the definition of ‘natural theology’ and the definition of ‘natural atheology’. Given that natural theology has the aim of showing that religious belief is rationally acceptable, it ought surely to be the case that natural atheology has the aim of showing that nonreligious belief is rationally acceptable.

The view that Plantinga defends is that numbers are ideas in the mind of God, and that the possession of these ideas is part of God’s nature, that is, something that God has in every possible world. Even if we suppose that this is a defensible Christian account of the nature of numbers, it seems to me doubtful to think that this kind of consideration is really well suited to the task of confirming and supporting Christian belief, or of moving reasonable and thoughtful fence-sitters, or of defeating potential defeaters for Christian belief.

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