How is God related to the state? Could the existence of robust political authority somehow be evidence for God? In this Element, the author explores these questions, pro and con, looking at various major positions. At the start of the volume, they defend a political argument for God's existence. Having motivated a theistic account of political authority, they then discuss the role God plays or could play in classical liberalism, Marxism, and postliberalism. While they sympathetically survey each political theory in turn, at the end of each section, they raise various objections to the view being discussed. Finally, at the end of the Element, the author articulates desiderata for theists who are looking for political frameworks.
As an atheistic religious tradition, Buddhism conventionally stands in opposition to Christianity, and any bridge between them is considered to be riddled with contradictory beliefs on God the creator, salvific power and the afterlife. But what if a Buddhist could also be a Classical Theist? Showing how the various contradictions are not as fundamental as commonly thought, Tyler Dalton McNabb and Erik Baldwin challenge existing assumptions and argue that Classical Theism is, in fact, compatible with Buddhism. They draw parallels between the metaphysical doctrines of both traditions, synthesize their ethical and soteriological commitments and demonstrate that the Theist can interpret the Buddhist's religious experiences, specifically those of emptiness, as veridical, without denying any core doctrine of Classical Theism. By establishing that a synthesis of the two traditions is plausible, this book provides a bold, fresh perspective on the philosophy of religion and reinvigorates philosophical debates between Buddhism and Christianity.
To what extent can non-Christian religious traditions utilize Plantinga’s epistemology? And, if there are believers from differing religious traditions that can rightfully utilize Plantinga’s religious epistemology, does this somehow prevent a Plantingian’s creedal-specific religious belief from being warranted? In order to answer these questions, Baldwin and McNabb first provide an introduction to Plantinga’s religious epistemology. Second, they explore the prospects and problems that members of non-Christian religions face when they attempt to utilize Plantingian religious epistemology. Finally, they sketch out possible approaches to holding that a Plantingian’s creedal-specific religious belief can be warranted, even given believers from other religious traditions who can also rightfully make full use of Plantinga’s religious epistemology.
As an atheistic religious tradition, Buddhism conventionally stands in opposition to Christianity, and any bridge between them is considered to be riddled with contradictory beliefs on God the creator, salvific power and the afterlife. But what if a Buddhist could also be a Classical Theist? Showing how the various contradictions are not as fundamental as commonly thought, Tyler Dalton McNabb and Erik Baldwin challenge existing assumptions and argue that Classical Theism is, in fact, compatible with Buddhism. They draw parallels between the metaphysical doctrines of both traditions, synthesize their ethical and soteriological commitments and demonstrate that the Theist can interpret the Buddhist's religious experiences, specifically those of emptiness, as veridical, without denying any core doctrine of Classical Theism. By establishing that a synthesis of the two traditions is plausible, this book provides a bold, fresh perspective on the philosophy of religion and reinvigorates philosophical debates between Buddhism and Christianity.
To what extent can non-Christian religious traditions utilize Plantinga’s epistemology? And, if there are believers from differing religious traditions that can rightfully utilize Plantinga’s religious epistemology, does this somehow prevent a Plantingian’s creedal-specific religious belief from being warranted? In order to answer these questions, Baldwin and McNabb first provide an introduction to Plantinga’s religious epistemology. Second, they explore the prospects and problems that members of non-Christian religions face when they attempt to utilize Plantingian religious epistemology. Finally, they sketch out possible approaches to holding that a Plantingian’s creedal-specific religious belief can be warranted, even given believers from other religious traditions who can also rightfully make full use of Plantinga’s religious epistemology.
If epistemology is roughly the study of knowledge, justification, warrant, and rationality, then religious epistemology is the study of how these epistemic concepts relate to religious belief and practice. This Element, while surveying various religious epistemologies, argues specifically for Plantingian religious epistemology. It makes the case for proper functionalism and Plantinga's AC models, while it also responds to debunking arguments informed by cognitive science of religion. It serves as a bridge between religious epistemology and natural theology.
How is God related to the state? Could the existence of robust political authority somehow be evidence for God? In this Element, the author explores these questions, pro and con, looking at various major positions. At the start of the volume, they defend a political argument for God's existence. Having motivated a theistic account of political authority, they then discuss the role God plays or could play in classical liberalism, Marxism, and postliberalism. While they sympathetically survey each political theory in turn, at the end of each section, they raise various objections to the view being discussed. Finally, at the end of the Element, the author articulates desiderata for theists who are looking for political frameworks.
If epistemology is roughly the study of knowledge, justification, warrant, and rationality, then religious epistemology is the study of how these epistemic concepts relate to religious belief and practice. This Element, while surveying various religious epistemologies, argues specifically for Plantingian religious epistemology. It makes the case for proper functionalism and Plantinga's AC models, while it also responds to debunking arguments informed by cognitive science of religion. It serves as a bridge between religious epistemology and natural theology.
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