By Robin Le Poidevin
In Arguing for Atheism , Robin Le Poidevin addresses the query of no matter if theism - the view that there's a own, transcendent author of the universe - solves the inner most mysteries of lifestyles. Philosophical defences of theism have frequently been in response to the concept it explains issues which atheistic techniques can't: for instance, why the universe exists, and the way there may be aim ethical values. the most competition of Arguing for Atheism is that the opposite is right: that during truth theism fails to give an explanation for many stuff it claims to. Such an interpretation has been argued for lately through 'radical theologians'; Arguing for Atheism is accordingly, a philosophical contribution to 1 of the foremost spiritual problems with our occasions. Designed as a textual content for collage classes within the philosophy of faith and metaphysics, this book's obtainable variety and diverse reasons of significant philosophical strategies and positions also will make it appealing to the final reader.
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Additional resources for Arguing for Atheism: An Introduction to the Philosophy of Religion
Now this world could have been very different: there might have been four moons orbiting around the earth, the Roman Empire might never have declined and fallen, France might have been a republic in the fourteenth century, Neil Kinnock might have been Prime Minister in 1992. We can represent these possibilities as different possible worlds. (We can postpone for 18 The limits of theistic explanation the moment the question of how precisely we are to conceive of these possible worlds. ) Other possible worlds may be just as extensive as this one, but they are different in certain respects.
So for something to exist merely in my mind is for me to have a representation of some kind to which nothing in the world corresponds. e. knows more, can do more) than the portrait itself. This is certainly true, for a representation, such as a painting, is clearly incapable of having thoughts or performing actions. But this cannot be the contrast Anselm had in mind, for when he thought of God he certainly would not have represented God as some mental state of his, or, if you prefer, as a pattern of stimulation in his brain.
A first cause, however, would have a completely different relationship to time. So different, in fact, that we have to admit that the universe cannot be said to have a cause in the ordinary sense of the word. FURTHER READING For an introductory discussion of cosmological arguments, see Chapter 5 of Brian Davies, An Introduction to the Philosophy of Religion, 2nd Edition, Oxford: Oxford University Press, 1993. The classic statement of a number of cosmological arguments is the ‘five ways’ of St Thomas Aquinas.