Alvin Plantinga (Contemporary Philosophy in Focus) by Deane-Peter Baker

By Deane-Peter Baker

Few thinkers have had as a lot effect on modern philosophy as has Alvin Plantinga. The paintings of this essential 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 crucial thinker of faith of our time. during this quantity, a special group of ultra-modern prime philosophers tackle the primary elements of Plantinga's philosophy - his perspectives on ordinary theology; his responses to the matter of evil; his contributions to the sector of modal metaphysics; the arguable evolutionary argument opposed to naturalism; his version of epistemic warrant and his view of epistemic defeat; and his fresh paintings on mind-body dualism. additionally incorporated is an appendix containing Plantinga's usually talked about, yet formerly unpublished, lecture notes entitled 'Two Dozen (or so) Theistic Arguments', with a considerable preface to the appendix written by way of Plantinga in particular for this quantity.

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Alvin Plantinga (Contemporary Philosophy in Focus)

Few thinkers have had as a lot effect on modern philosophy as has Alvin Plantinga. The paintings of this critical analytic thinker has in lots of respects set the tone for the talk within the fields of modal metaphysics and epistemology and he's arguably crucial thinker of faith of our time.

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2. (Therefore) There is an omniscient, omnipotent, and perfectly good being. About this argument, Plantinga says: “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. What I claim for this argument, therefore, is that it establishes, not the truth of theism, but its rational acceptability. ”17 If we agree with Plantinga that this argument ‘establishes the rational acceptability of theism’, then, it seems to me, we have no choice but to agree that the following argument establishes the rational acceptability of atheism: 1.

Whose premises are self-evident, or evident to the senses, or incorrigible, and whose conclusion is (4). So far as I know, no classical foundationalist has provided such an argument. It therefore appears that the classical foundationalist does not know of any support for (4) from propositions that are (on his account) properly basic. So if he is to be rational in accepting (4), he must (on his own account) accept it as basic. But according to (4) itself, (4) is properly basic for the classical foundationalist only if (4) is self-evident or incorrigible or evident to the senses for the classical foundationalist.

According to the view that Plantinga claims to endorse: a) Arguments or proofs are not, in general, the source of a believer’s confidence in God; b) arguments or proofs are not needed for rational justification: a believer is entirely within his or her epistemic rights in believing, even if he or she has no argument at all for the conclusion that God exists; and c) the believer does not need natural theology in order to achieve rationality or epistemic propriety: the believer’s belief in God can be perfectly rational even if the believer knows no cogent argument, and even if there is no cogent argument, for the existence of God.

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