Why does a loving God allow humans to suffer so much? This is one of the most difficult problems of religious belief. Richard Swinburne gives a careful, clear examination of this problem, and offers an answer: it is because God wants more for us than just pleasure or freedom from suffering. Swinburne argues that God wants humans to learn and to love, to make the choices which make great differences for good and evil to each other, to form our characters in the way we choose; above all to be of great use to each other. If we are to have all this, there will inevitably be suffering for the short period of our lives on Earth. But because of the good that God gives to humans in this life, and because he makes it possible for us, through our choice, to share the life of Heaven, he does not wrong us if he allows suffering. Providence and the Problem of Evil is the final volume of Richard Swinburne's acclaimed tetralogy on Christian doctrine. It may be read on its own as a self-standing treatment of this eternal philosophical issue. Readers who are interested in a unified study of the philosophical foundations of Christian belief will find it now in the tetralogy and in his trilogy on the philosophy of theism.
What are humans? What makes us who we are? Many think that we are just complicated machines, or animals that are different from machines only by being conscious. In Are We Bodies or Souls? Richard Swinburne comes to the defence of the soul and presents new philosophical arguments that are supported by modern neuroscience. When scientific advances enable neuroscientists to transplant a part of brain into a new body, he reasons, no matter how much we can find out about their brain activity or conscious experiences we will never know whether the resulting person is the same as before or somebody entirely new. Swinburne thus argues that we are immaterial souls sustained in existence by our brains. Sensations, thoughts, and intentions are conscious events in our souls that cause events in our brains. While scientists might discover some of the laws of nature that determine conscious events and brain events, each person's soul is an individual thing and this is what ultimately makes us who we are.
Substantially re-written and updated, this edition of 'The Existence of God' presents arguments such as the existence of the laws of nature, 'fine-tuning' of the universe, moral awareness and evidence of miracles, to prove the case that there is a God.
In this pivotal volume of a tetralogy, Oxford University's Richard Swinburne builds a rigorous metaphysical system for describing the world, which he applies to assessing the validity of the Christian tenets of the Trinity and the Incarnation. An important work in the philosophy of religion.
The orderliness of the universe and the existence of human beings already provides some reason for believing that there is a God - as argued in Richard Swinburne's earlier book Is There a God ? Swinburne now claims that it is probable that the main Christian doctrines about the nature of God and his actions in the world are true. In virtue of his omnipotence and perfect goodness, God must be a Trinity, live a human life in order to share our suffering, and found a church which would enable him to tell all humans about this. It is also quite probable that he would provide his human life as an atonement for our wrongdoing, teach us how we should live and tell us his plans for our future after death. Among founders of religions, Jesus satisfies uniquely well the requirement of living the sort of human life which God would need to have lived. But to give us adequate reason to believe that Jesus was God, God would need to put his 'signature' on the life of Jesus by an act which he alone could do, for example raise him from the dead. There is adequate historical evidence that Jesus rose from the dead. The church which he founded gave plausible interpretations of his basic message. Therefore Christian doctrines are probably true.
Richard Swinburne presents a powerful new case for substance dualism and for libertarian free will. He argues that pure mental events (including conscious events) are distinct from physical events and interact with them, and claims that no result from neuroscience or any other science could show that interaction does not take place. Swinburne goes on to argue for agent causation, and claims that it is we, and not our intentions, that cause our brain events. It ismetaphysically possible that each of us could acquire a new brain or continue to exist without a brain; and so we are essentially souls. Brain events and conscious events are so different from eachother that it would not be possible to establish a scientific theory which would predict what each of us would do in situations of moral conflict. Hence, we should believe that things are as they seem to be: that we make choices independently of the causes which influence us. It follows that we are morally responsible for our actions.
Is There a God? offers a powerful response to modern doubts about the existence of God. It may seem today that the answers to all fundamental questions lie in the province of science, and that the scientific advances of the twentieth century leave little room for God. Cosmologists have rolled back their theories to the moment of the Big Bang, the discovery of DNA reveals the key to life, the theory of evolution explains the development of life... and with each new discoveryor development, it seems that we are closer to a complete understanding of how things are. For many people, this gives strength to the belief that God is not needed to explain the universe; that religious belief is not based on reason; and that the existence of God is, intellectually, a lost cause.Richard Swinburne, one of the most distinguished philosophers of religion of our day, argues that on the contrary, science provides good grounds for belief in God. Why is there a universe at all ? Why is there any life on Earth? How is it that discoverable scientific laws operate in the universe? Professor Swinburne uses the methods of scientific reasoning to argue that the best answers to these questions are given by the existence of God. The picture of the universe that science gives us iscompleted by God.This new, updated edition of Richard Swinburne's popular introductory book Is There a God? features two substantial changes. He presents a new, stronger argument why theism does and materialism does not provide a very simple ultimate explanation of the world. And he examines the idea of the possible existence of many other universes, and its relevance to his arguments from the fine-tuning of our universe to the existence of God.
The Coherence of Theism investigates what it means, and whether it is coherent, to say that there is a God. Richard Swinburne concludes that despite philosophical objections, most traditional claims about God are coherent (that is, do not involve contradictions); and although some of the most important claims are coherent only if the words by which they are expressed are being used in analogical senses, this is the way in which theologians have usually claimed that they are being used. When the first edition of this book was published in 1977, it was the first book in the new 'analytic' tradition of philosophy of religion to discuss these issues. Since that time there have been very many books and discussions devoted to them, and this new, substantially rewritten, second edition takes account of these discussions and of new developments in philosophy generally over the past 40 years. These discussions have concerned how to analyse the claim that God is 'omnipotent', whether God can foreknow human free actions, whether God is everlasting or timeless, and what it is for God to be a 'necessary being'. On all these issues this new edition has new things to say.
Richard Swinburne analyses the purposes of practising a religion, and argues that religious faith requires belief that a particular creed provides the rationale for supposing that these purposes will be achieved.
The great religions often claim that their books or creeds contain truths revealed by God. How could we know that they do? In the second edition of Revelation, renowned philosopher of religion Richard Swinburne addresses this central question. But since the books of great religions often contain much poetry and parable, Swinburne begins by investigating how eternal truth can be conveyed in unfamiliar genres, by analogy and metaphor, within false presuppositions aboutscience and history. In the final part of the book, Swinburne then applies the results of Parts I and II to assessing the evidence that the teaching of the Christian Church constitutes a revelation from God.In the course of his philosophical exploration, Swinburne considers how the church which Jesus founded is to be identified today and presents a sustained discussion of which passages in the Bible should be understood literally and which should be understood metaphorically.This is a fuller and entirely rewritten second edition of Revelation, the most notable new feature of which is a long chapter examining whether traditional Christian claims about personal morality (divorce, homosexuality, abortion, etc.) can be regarded as revealed truths. A formal appendix shows how the structure of evidence supporting the Christian revelation can be articulated in terms of the probability calculus (and shows that Plantinga's well-known argument from 'dwindlingprobabilities' against probabilistic arguments of this kind is not cogent).
Why does a loving God allow humans to suffer so much? This is one of the most difficult problems of religious belief. The author of this text, the third in a tetralogy, examines this problem, and offers his interpretation of the problem.
Whether or not Jesus rose bodily from the dead is perhaps the most critical and contentious issue in the study of Christianity. Rather than depend on statements in the New Testament, Swinburne argues for a wider approach.
Beginning with Tennyson's In Memoriam and continuing by way of Hopkins and Swinburne to the novels of Oscar Wilde and Thomas Hardy, Richard Dellamora draws on journals, letters, censored texts, and pornography to examine the cultural construction o
The dominant view among Christian theologians and philosophers is that God is timeless--that he exists outside of time in an "atemporal" eternity. In God, Time, and the Incarnation, Richard Holland offers a critical evaluation of this traditional view in light of the most central doctrine of Christianity: the Incarnation of Christ. Holland reviews the history of this controversy, highlighting the various theological problems for which atemporal models have been offered as a solution. He asserts the central importance of the Incarnation for Christian theology and evaluates several atemporal models in light of this doctrine. Finally, he suggests that the traditional atemporal view is not compatible with a robust and orthodox view of the Incarnation. This book rejects the traditional atemporal view of God's relationship to time and argues, based on the Incarnation, that God experiences temporal sequence in his existence.
Bevis examines a wide range of English, European, and North American texts, literary works as well as religious, scientific, and travel writing. He surveys the literature on mountain climbing, sea voyages, desert travel, and polar exploration, and its metaphorical uses in poetry and fiction. Relying on Addison's term "the Great" rather than "the sublime," he shows how works such as Darwin's journals, Lyell's studies in geology, and de Saussure's books on the Alps helped form an outlook on nature that also found frequent literary expression. A wide-ranging, interdisciplinary work in the history of ideas, The Road to Egdon Heath traces the growth of an aesthetic sensibility that is now ubiquitous but which would have been incomprehensible prior to the Renaissance. This sensibility underlies not only much of modern literature but also our modern ideas about conservation, ecology, and environmentalism.
Reading Victorian Poetry “Richard Cronin’s exceptionally fine book carries out just what its title promises – reading. The pleasure of his adroit, meticulously imaginative insights into verbal and metrical effects is constant … One of the best general readings of Victorian poetry in the last ten years.” Victorian Studies “Reading Victorian Poetry will make an excellent introduction to Victorian poetry and gives a good account of a number of key issues.” English Studies Reading Victorian Poetry offers close readings of poems from the Victorian era, carefully selected by the author to reflect the breadth and diversity of nineteenth-century poetry. Richard Cronin’s outstanding consideration of a wide range of poets reflects the unusual diversity of Victorian poetry, which includes, amongst others, Elizabeth Barrett Browning, Christina Rossetti, D.G. Rossetti, and Gerard Manley Hopkins. The book investigates key concerns of the era in which poetry was ousted by the novel from the culturally central position that it had enjoyed for centuries. The result is an important and exciting contribution to the understanding of nineteenth-century poetry, and a crucial resource for anyone interested in Victorian literature.
In this volume, Richard Creel sets forth a thesis that offers a third way to approach divine impassibility. Defining impassibility as imperviousness to causal influence from external factors, Creel sketches a path between Aquinas and Hartshorne, by asserting that once this definition is accepted, one must still distinguish the various respects in which God is or is not impassible. Virtually no one would dispute that the divine nature is impassible. God will never cease to be God, no matter what happens in creation. With respect to the divine knowledge and will, however, there are conflicting views. Creel claims that God's will is impassible because God knows everything that can be accomplished by divine power. Yet, unlike Aquinas, Creel believes that God has this knowledge in virtue of a 'plenum' of possibilities eternally coexistent with the divine being. The absolute is not simply God, but rather God plus the 'plenum'. Creel suggests that God's knowledge is passible with respect to the contingent future actions of creatures. God knows these actions, therefore, not in their presentiality from all eternity, as Aquinas would hold, but only as they happen and become actual. God's will, however, remains immediately impassible because the divine will is ordered to possibilities, not actualities. God never has to wait until after we do something in order to decide his response to it. He has eternally decided his response to all that we might do. Ultimately God's feelings remain impassible, no matter what concrete decisions human beings make, because the basic intent of the divine plan for us is always achieved: we exercise our freedom to choose for or against God. God is impassible with respect to the divine nature, divine will, and divine feelings; but God is passible with respect to the divine knowledge of future contingent events.
In this first full-length study of Byron's masterpiece in over thirty years, Richard Cronin boldly presents Don Juan as the epic poem of its age. Impressively illuminating the whole literary nineteenth century through a single work, he asks what kind of epic can be said to represent an era more readily defined by newspapers and magazines than by competitors such as Wordsworth's Excursion or Southey's Joan of Arc arose. Delving into questions of form and choice of hero, he also explores the controversies that informed the poem's reception, its contemporary interactions, and its influence on later nineteenth-century literature. Don Juan, he argues, is the epic poem demanded by an age of cant and dissembling, when people's feelings and the world they lived in had become disconnected. In it, he finds a powerful defence of liberal thinking at a time when that kind of thinking was under threat.
First published in 1991, Richard M. Gale's classic book is a response to and critique of new, contemporary arguments for the existence of God from analytical philosophers. Considering concepts including time, free will, personhood, actuality and the objectivity of experience, Gale evaluates the new versions of cosmological, ontological, pragmatic and religious experience arguments that emerged in the late-twentieth century. Presented in a fresh twenty-first-century series livery, and including a specially commissioned preface written by Paul K. Moser, illuminating its enduring importance and relevance to philosophical enquiry, this influential work has been revived for a new generation of readers.
Sailing across time and geography, the imaginary and the real, The Sea chronicles the many physical and cultural meanings of the watery abyss. This book explores the sea and its meanings from ancient myths to contemporary geopolitics, from Atlantis to the Mediterranean migrant crisis. Richard Hamblyn traces a cultural and geographical journey from estuary to abyss, beginning with the topographies of the shoreline and ending with the likely futures of our maritime environments. Along the way he considers the sea as a site of work and endurance; of story and song; of language, leisure, and longing. By meditating on the sea as both a physical and a cultural presence, the book shines new light on the sea and its indelible place in the human imagination.
The Well of Loneliness is probably the most famous lesbian novel ever written, and certainly the most widely read. It contains no explicit sex scenes, yet in 1928, the year in which the novel was published, it was deemed obscene in a British court of law for its defense of sexual inversion and was forbidden for sale or import into England. Its author, Radclyffe Hall, was already well-known as a writer and West End celebrity, but the fame and notoriety of that one book has all but eclipsed a literary output of some half-dozen other novels and several volumes of poetry. In Radclyffe Hall: A Life in the Writing Richard Dellamora offers the first full look at the entire range of Hall's published and unpublished works of fiction, poetry, and autobiography and reads through them to demonstrate how she continually played with the details of her own life to help fashion her own identity as well as to bring into existence a public lesbian culture. Along the way, Dellamora revises many of the truisms about Hall that had their origins in the memoirs of her long-term partner, Una Troubridge, and that have found an afterlife in the writings of Hall's biographers. In detailing Hall's explorations of the self, Dellamora is the first seriously to consider their contexts in Freudian psychoanalysis as understood in England in the 1920s. As important, he uncovers Hall's involvement with other modes of speculative psychology, including Spiritualism, Theosophy, and an eclectic brand of Christian and Buddhist mysticism. Dellamora's Hall is a woman of complex accommodations, able to reconcile her marriage to Troubridge with her passionate affairs with other women, and her experimental approach to gender and sexuality with her conservative politics and Catholicism. She is, above all, a thinker continually inventive about the connections between selfhood and desire, a figure who has much to contribute to our own efforts to understand transgendered and transsexual existence today.
Systematically bringing together discourses on queer identities in Victorian England, Jewish identities in nineteenth-century literary and political culture, and the ways these powerful forms of otherness intersect, Friendship's Bonds offers an analysis of how the dream of a perfect sympathy between friends continually challenged Victorians' capacity to imagine into existence a world not of strangers or enemies but of fellow citizens."--BOOK JACKET.
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