Paul Draper – författare

This book is animated by a shared conviction that philosophy of religion needs to change: thirteen new essays suggest why and how. The first part of the volume explores possible changes to the focus of the field. The second part focuses on the standpoint from which philosophers of religion should approach their field. In the first part are chapters on how an emphasis on faith distorts attempts to engage non-western religious ideas; on how philosophers from different traditions might collaborate on common interests; on why the common presupposition of ultimacy leads to error; on how new religious movements feed a naturalistic philosophy of religion; on why a focus on belief and a focus on practice are both mistaken; on why philosophy''s deep axiological concern should set much of the field''s agenda; and on how the field might contribute to religious evolution. The second part includes a qualitative analysis of the standpoint of fifty-one philosophers of religion, and also addresses issues about humility needed in continental philosophy of religion; about the implausibility of claiming that one''s own worldview is uniquely rational; about the Moorean approach to religious epistemology; about a Spinozan middle way between ''insider'' and ''outsider'' perspectives; and about the unorthodox lessons we could learn from scriptures like the book of Job if we could get past the confessional turn in recent philosophy of religion.The goal of the volume is to identify new paths for philosophers of religion that are distinct from those travelled by theologians and other scholars of religion.

This book is animated by a shared conviction that philosophy of religion needs to change: thirteen new essays suggest why and how. The first part of the volume explores possible changes to the focus of the field. The second part focuses on the standpoint from which philosophers of religion should approach their field. In the first part are chapters on how an emphasis on faith distorts attempts to engage non-western religious ideas; on how philosophers from different traditions might collaborate on common interests; on why the common presupposition of ultimacy leads to error; on how new religious movements feed a naturalistic philosophy of religion; on why a focus on belief and a focus on practice are both mistaken; on why philosophy''s deep axiological concern should set much of the field''s agenda; and on how the field might contribute to religious evolution. The second part includes a qualitative analysis of the standpoint of fifty-one philosophers of religion, and also addresses issues about humility needed in continental philosophy of religion; about the implausibility of claiming that one''s own worldview is uniquely rational; about the Moorean approach to religious epistemology; about a Spinozan middle way between ''insider'' and ''outsider'' perspectives; and about the unorthodox lessons we could learn from scriptures like the book of Job if we could get past the confessional turn in recent philosophy of religion.The goal of the volume is to identify new paths for philosophers of religion that are distinct from those travelled by theologians and other scholars of religion.

Atheism and the Problem of Evil motivates, constructs, and defends two arguments from evil against “core theism.” Core theism is the thesis that an omnipotent, omniscient, and loving agent created the cosmos. Core atheism is the denial of that thesis. Each argument involves comparing core theism to an alternative hypothesis and showing that the alternative is much more probable than core theism, which implies that core theism is very probably false. In the case of the first “decisive evidence” argument, a form of deism is shown to fit the relevant data much better than theism does despite being no less plausible than theism. In the case of the second “decisive priors” argument, a naturalistic hypothesis called “anaxiarchism” is shown to fit the relevant data at least as well as theism does despite being much more plausible than theism. Since these arguments conclude that core atheism is very probable all things considered, their defense cannot ignore alleged evidence for core theism, including ontological arguments, cosmological arguments, fine-tuning arguments, and arguments based on religious experience. The book includes rigorous and original critiques of such arguments, making it more comprehensive than other volumes on the problem of evil, which typically focus only on evidence against theism. In addition, the book includes a chapter critiquing the strongest forms of “skeptical theism,” which is the view that human ignorance makes us unqualified to judge how well core theism fits the relevant data, including data about the well- or ill-being of conscious living things. Another chapter examines attempts to expand or “version” theism by adding various auxiliary hypotheses to it, whether in the form of Christian doctrines or sceptical claims or speculations about God''s reasons for allowing suffering. These attempts are shown to be of no help to the core theist. Finally, in a concluding chapter, the justificatory gap between the belief that core atheism is very probably true and the belief that it is true is bridged by arguing that the high probability of core atheism is stable.

Atheism and the Problem of Evil motivates, constructs, and defends two arguments from evil against “core theism.” Core theism is the thesis that an omnipotent, omniscient, and loving agent created the cosmos. Core atheism is the denial of that thesis. Each argument involves comparing core theism to an alternative hypothesis and showing that the alternative is much more probable than core theism, which implies that core theism is very probably false. In the case of the first “decisive evidence” argument, a form of deism is shown to fit the relevant data much better than theism does despite being no less plausible than theism. In the case of the second “decisive priors” argument, a naturalistic hypothesis called “anaxiarchism” is shown to fit the relevant data at least as well as theism does despite being much more plausible than theism. Since these arguments conclude that core atheism is very probable all things considered, their defense cannot ignore alleged evidence for core theism, including ontological arguments, cosmological arguments, fine-tuning arguments, and arguments based on religious experience. The book includes rigorous and original critiques of such arguments, making it more comprehensive than other volumes on the problem of evil, which typically focus only on evidence against theism. In addition, the book includes a chapter critiquing the strongest forms of “skeptical theism,” which is the view that human ignorance makes us unqualified to judge how well core theism fits the relevant data, including data about the well- or ill-being of conscious living things. Another chapter examines attempts to expand or “version” theism by adding various auxiliary hypotheses to it, whether in the form of Christian doctrines or sceptical claims or speculations about God''s reasons for allowing suffering. These attempts are shown to be of no help to the core theist. Finally, in a concluding chapter, the justificatory gap between the belief that core atheism is very probably true and the belief that it is true is bridged by arguing that the high probability of core atheism is stable.

Atheism and the Problem of Evil motivates, constructs, and defends two arguments from evil against “core theism.” Core theism is the thesis that an omnipotent, omniscient, and loving agent created the cosmos. Core atheism is the denial of that thesis. Each argument involves comparing core theism to an alternative hypothesis and showing that the alternative is much more probable than core theism, which implies that core theism is very probably false. In the case of the first “decisive evidence” argument, a form of deism is shown to fit the relevant data much better than theism does despite being no less plausible than theism. In the case of the second “decisive priors” argument, a naturalistic hypothesis called “anaxiarchism” is shown to fit the relevant data at least as well as theism does despite being much more plausible than theism. Since these arguments conclude that core atheism is very probable all things considered, their defense cannot ignore alleged evidence for core theism, including ontological arguments, cosmological arguments, fine-tuning arguments, and arguments based on religious experience. The book includes rigorous and original critiques of such arguments, making it more comprehensive than other volumes on the problem of evil, which typically focus only on evidence against theism. In addition, the book includes a chapter critiquing the strongest forms of “skeptical theism,” which is the view that human ignorance makes us unqualified to judge how well core theism fits the relevant data, including data about the well- or ill-being of conscious living things. Another chapter examines attempts to expand or “version” theism by adding various auxiliary hypotheses to it, whether in the form of Christian doctrines or sceptical claims or speculations about God's reasons for allowing suffering. These attempts are shown to be of no help to the core theist. Finally, in a concluding chapter, the justificatory gap between the belief that core atheism is very probably true and the belief that it is true is bridged by arguing that the high probability of core atheism is stable.

This book is animated by a shared conviction that philosophy of religion needs to change: thirteen new essays suggest why and how. The first part of the volume explores possible changes to the focus of the field. The second part focuses on the standpoint from which philosophers of religion should approach their field. In the first part are chapters on how an emphasis on faith distorts attempts to engage non-western religious ideas; on how philosophers from different traditions might collaborate on common interests; on why the common presupposition of ultimacy leads to error; on how new religious movements feed a naturalistic philosophy of religion; on why a focus on belief and a focus on practice are both mistaken; on why philosophy's deep axiological concern should set much of the field's agenda; and on how the field might contribute to religious evolution. The second part includes a qualitative analysis of the standpoint of fifty-one philosophers of religion, and also addresses issues about humility needed in continental philosophy of religion; about the implausibility of claiming that one's own worldview is uniquely rational; about the Moorean approach to religious epistemology; about a Spinozan middle way between 'insider' and 'outsider' perspectives; and about the unorthodox lessons we could learn from scriptures like the book of Job if we could get past the confessional turn in recent philosophy of religion.The goal of the volume is to identify new paths for philosophers of religion that are distinct from those travelled by theologians and other scholars of religion.

While orthodox religion by its very nature is conservative, philosophy at its best is inherently radical. It challenges authority, tradition, and the whole idea of "dogma." For this reason, philosophy of religion can be explosively controversial. It is bound to disturb those who peddle incontrovertible truth and fascinate those who seek spiritual truth and are willing to follow the argument wherever it leads. This volume is designed for such seekers. It brings together an international team of leading philosophers of religion to explore and debate radical new ideas about religion, God, and ultimate reality. Four related questions are addressed: How might religion make progress? Is life after death a real possibility? Must a perfect God be motivated by our well-being? What alternatives are there to traditional theism and materialist atheism? The book begins with a vision for the field of philosophy of religion and ends with a capstone chapter that touches on all of the topics debated in the other chapters. The addition of chapter overviews, annotated suggestions for further reading, and annotated guides to three additional controversies make it an ideal textbook in addition to being an important source for scholars and seekers of all kinds.

While orthodox religion by its very nature is conservative, philosophy at its best is inherently radical. It challenges authority, tradition, and the whole idea of "dogma." For this reason, philosophy of religion can be explosively controversial. It is bound to disturb those who peddle incontrovertible truth and fascinate those who seek spiritual truth and are willing to follow the argument wherever it leads. This volume is designed for such seekers. It brings together an international team of leading philosophers of religion to explore and debate radical new ideas about religion, God, and ultimate reality. Four related questions are addressed: How might religion make progress? Is life after death a real possibility? Must a perfect God be motivated by our well-being? What alternatives are there to traditional theism and materialist atheism?The book begins with a vision for the field of philosophy of religion and ends with a capstone chapter that touches on all of the topics debated in the other chapters. The addition of chapter overviews, annotated suggestions for further reading, and annotated guides to three additional controversies make it an ideal textbook in addition to being an important source for scholars and seekers of all kinds.

While orthodox religion by its very nature is conservative, philosophy at its best is inherently radical. It challenges authority, tradition, and the whole idea of "dogma." For this reason, philosophy of religion can be explosively controversial. It is bound to disturb those who peddle incontrovertible truth and fascinate those who seek spiritual truth and are willing to follow the argument wherever it leads. This volume is designed for such seekers. It brings together an international team of leading philosophers of religion to explore and debate radical new ideas about religion, God, and ultimate reality. Four related questions are addressed:

How might religion make progress?

Is life after death a real possibility?

Must a perfect God be motivated by our well-being?

What alternatives are there to traditional theism and materialist atheism?

The book begins with a vision for the field of philosophy of religion and ends with a capstone chapter that touches on all of the topics debated in the other chapters. The addition of chapter overviews, annotated suggestions for further reading, and annotated guides to three additional controversies make it an ideal textbook in addition to being an important source for scholars and seekers of all kinds.

While orthodox religion by its very nature is conservative, philosophy at its best is inherently radical. It challenges authority, tradition, and the whole idea of "dogma." For this reason, philosophy of religion can be explosively controversial. It is bound to disturb those who peddle incontrovertible truth and fascinate those who seek spiritual truth and are willing to follow the argument wherever it leads. This volume is designed for such seekers. It brings together an international team of leading philosophers of religion to explore and debate radical new ideas about religion, God, and ultimate reality. Four related questions are addressed:

How might religion make progress?

Is life after death a real possibility?

Must a perfect God be motivated by our well-being?

What alternatives are there to traditional theism and materialist atheism?

The book begins with a vision for the field of philosophy of religion and ends with a capstone chapter that touches on all of the topics debated in the other chapters. The addition of chapter overviews, annotated suggestions for further reading, and annotated guides to three additional controversies make it an ideal textbook in addition to being an important source for scholars and seekers of all kinds.

In 85 new and updated essays, this comprehensive volume provides an authoritative guide to the philosophy of religion. Includes contributions from established philosophers and rising stars22 new entries have now been added, and all material from the previous edition has been updated and reorganizedBroad coverage spans the areas of world religions, theism, atheism, , the problem of evil, science and religion, and ethics

In 85 new and updated essays, this comprehensive volume provides an authoritative guide to the philosophy of religion. Includes contributions from established philosophers and rising stars 22 new entries have now been added, and all material from the previous edition has been updated and reorganized Broad coverage spans the areas of world religions, theism, atheism, , the problem of evil, science and religion, and ethics