By Herman Philipse
God within the Age of technological know-how? is a severe exam of recommendations for the philosophical defence of non secular trust. the most ideas can be offered because the finish nodes of a call tree for spiritual believers. The trustworthy can interpret a creedal assertion (e.g. "God exists") both as a fact declare, or in a different way. whether it is a fact declare, they could both be warranted to suggest it with no proof, or no longer. ultimately, if proof is required, may still its evidential aid be assessed through an analogous logical standards that we use in comparing facts in technological know-how, or now not? each one of those ideas has been defended through well-known analytic philosophers of religion.
In half I Herman Philipse assesses those recommendations and argues that the main promising for believers who are looking to be justified in accepting their creed in our medical age is the Bayesian cumulative case method built via Richard Swinburne. elements II and III are dedicated to an in-depth research of this situation for theism. utilizing a "strategy of subsidiary arguments," Philipse concludes (1) that theism can't be acknowledged meaningfully; (2) that if theism have been significant, it is going to don't have any predictive strength referring to current facts, in order that Bayesian arguments can't start; and (3) that if the Bayesian cumulative case procedure did paintings, one should still finish that atheism is extra possible than theism. Philipse presents a cautious, rigorous, and unique critique of atheism on this planet this day.
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Additional resources for God in the Age of Science?: A Critique of Religious Reason
But there is no single ‘Biography’ of Socrates which tells this story ‘from birth to death’: iconography and lifestyle were sufficiently nourished by the anecdotal Cambridge Collections Online © Cambridge University Press, 2007 Cambridge Collections Online © Cambridge University Press, 2006 What is a gospel? 25 ¯ tradition, together with the Apomnemoneumata of Xenophon and the Platonic vignettes of his death. Anecdotal tradition also played an important part in the rabbinic academies. 34 Like the Greek anecdotal tradition, much of this is structured around encounters between the sages and their disciples, opponents, enquirers and (predominantly) each other: the prime locus of teaching in the rabbinic schools is the halakhic debate.
Nevertheless, there are some puzzling features in the comparison. Reading the Greek biographical tradition as a whole, it is not at all obvious that if you put together a collection of anecdotes about a particular individual you will end up with something shaped like the canonical gospels, with a flowing, connected narrative tracing the hero’s life from birth (or commissioning) to death. 37 And what is most obviously missing in this tradition is the good news aspect that is essential to the gospels.
Once their status is established, these two options cease to be available, and a new range of possibilities comes to light. One of these is to see in the fourfold canonical gospel nothing more than a confused mass of conflicting theological positions, and to attempt by critical means to recover the original gospel of Christ from later distortions. This project would later be taken up by various forms of liberal Protestantism, and it has its ancient representative in the figure of Marcion (died c.