Download Knowledge and Christian Belief by Alvin Plantinga PDF

By Alvin Plantinga

In his broadly praised Warranted Christian trust (Oxford, 2000) Alvin Plantinga mentioned in nice intensity the query of the rationality, or sensibility, of Christian trust. during this booklet Plantinga offers a similar principles in a briefer, even more available fashion.
Recognized all over the world as a number one Christian thinker, Plantinga probes what precisely is intended through the declare that non secular -- and in particular Christian -- trust is irrational and can't sensibly be held. He argues that the criticisms of such recognized atheists as Richard Dawkins, Daniel Dennett, Sam Harris, and Christopher Hitchens are thoroughly mistaken. eventually, Plantinga addresses numerous strength “defeaters” to Christian trust -- pluralism, technological know-how, evil and discomfort -- and exhibits how they fail to effectively defeat rational Christian trust.

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Ayer eloquently demonstrates the gulf that separates analytic from Continental philosophers with the following reminiscence from his autobiography: it might have been expected that Merleau-Ponty and I should find some common ground for discussion. We did indeed attempt it on several occasions, but never got very far before we began to wrangle over some point of principle, on which neither of us would yield. Since these arguments tended to become acrimonious, we tacitly agreed to drop them and meet on a purely social level, which still left us quite enough to talk about.

That is, there is a Promethean temptation in Kantian and Fichtean idealism, where the human being turns into some replica of God, creating from nothing (it is worth recalling that Mary Shelley’s novel, Frankenstein (1819), was subtitled The Modern Prometheus, where something monstrous stalks the scientific rationalism of the Enlightenment). To show some of the implications of this thought in the Continental 27 Origins of Continental Philosophy between Fichtean idealism, which is nihilistic because it offers tradition, let me give a couple of further examples.

Husserl held to a psychologistic account of logic and arithmetic until Frege persuaded him otherwise. It is the critique of psychologism, as well as the categorical rejection of any attempt to reduce philosophy to empirical science, that unites Frege’s philosophy of language and Husserl’s phenomenology. So, by this account, the origins of analytic philosophy have the same historical vintage as the origins of Continental philosophy, have a similar geographical source in German-speaking Central Europe, and share a common philosophical enemy.

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