By David O'Connor
During this very important new publication, David O'Connor discusses either logical and empirical types of the matter of inscrutable evil, perennially the main tricky philosophical challenge confronting theism. Arguing that either a model of theism ("friendly theism") and a model of atheism ("friendly atheism") are justified at the facts within the debate over God and evil, O'Connor concludes warranted consequence is a philosophical d?tente among these positions. that allows you to that end he develops arguments from evil, a reformed model of the logical argument and an oblique model of the empirical argument, and deploys either opposed to a primary formula of theism that he describes as orthodox theism. "God and Inscrutable Evil" makes a worthy contribution to modern debates within the philosophy of faith.
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Extra resources for God and Inscrutable Evil
On the first level we engage directly with the problem of God and evil, but on the second level serious questions are raised about our ability in principle to make the kind of progress that, on the first level, we think we can make. And in the current debate, those second-level misgivings work to theism's advantage. Now taking the question more narrowly, as a question about the Humean pedigree of this book, the answer is that not all of my arguments draw from the same part of Hume's thinking on the problem of evil.
21 If it were not for two things, both Philo's thinking on arguments for and against the existence of God and the acknowledgment of him as principal spokesman for the author would be clear. The first thing complicating this interpretation of Philo's thinking is that, while throughout most of the Dialogues he brings powerful skeptical arguments against theism arguments that are consistent with Hume's skepticism in both A Treatise of Human Nature and the first Inquiry he agrees with Demea that it is not the existence, but only the nature, of the deity that is in question, inasmuch as the existence of God is not open to serious question: "surely, where reasonable men treat these subjects, the question can never be concerning the being but only the nature of the Deity.
The primary job of theistic apologetics is to support religious belief, under both descriptions of the concept of belief. But a natural and obvious interpretation of support is foundationalist. So it is natural to think of theistic apologetics which is to say, certain philosophical arguments, individually and together as standing under religious belief and holding it up. This metaphor of support, while not entailing the view that religious belief, in either sense, derives from argument, may be seen by some to lend weÅight to that view.
God and Inscrutable Evil by David O'Connor