Stewart Goetz – författare

What are we asking when we ask, "What is the meaning of life?"? Can there be meaning without God? Is a happy life a meaningful life? Can an immoral life be meaningful? Does our suffering have meaning? Does death threaten meaning?What is this thing called The Meaning of Life? provides an engaging and stimulating introduction to philosophical thinking about life’s meaning. Goetz and Seachris provide the reader with accessible examples, before looking at the main theoretical approaches to meaning and key philosophers associated with them. Topics covered include: What does the question, "What is the meaning of life?", even mean?Does life have a purpose?What is valuable? Do we matter?Does life (or my life) make any sense?Is there any meaning in suffering?Does death threaten meaning?Would immortality be good or bad news for us?With boxed summaries of key concepts and noteworthy examples, discussion questions, and suggestions for further reading included within each chapter, this book is the ideal introduction to life’s meaning for philosophy students coming to the subject for the first time.

What are we asking when we ask, "What is the meaning of life?"? Can there be meaning without God? Is a happy life a meaningful life? Can an immoral life be meaningful? Does our suffering have meaning? Does death threaten meaning?What is this thing called The Meaning of Life? provides an engaging and stimulating introduction to philosophical thinking about life’s meaning. Goetz and Seachris provide the reader with accessible examples, before looking at the main theoretical approaches to meaning and key philosophers associated with them. Topics covered include: What does the question, "What is the meaning of life?", even mean?Does life have a purpose?What is valuable? Do we matter?Does life (or my life) make any sense?Is there any meaning in suffering?Does death threaten meaning?Would immortality be good or bad news for us?With boxed summaries of key concepts and noteworthy examples, discussion questions, and suggestions for further reading included within each chapter, this book is the ideal introduction to life’s meaning for philosophy students coming to the subject for the first time.

There are deep and pervasive disagreements today in universities and colleges, and popular culture in general, over the credibility and value of belief in God. This has given rise to an urgent need for a balanced, comprehensive, accessible resource book that can inform the public and scholarly debate over theism. While scholars with as diverse interests as Daniel Dennett, Terry Eagleton, Richard Dawkins, Jürgen Habermas, and Rowan Williams have recently contributed books to this debate, "theism" as a concept remains poorly understood and requires a more thorough and systematic analysis than it has so far received in any single volume. The Routledge Companion to Theism addresses this need by investigating theism's history as well as its relationship to inquiry in the sciences, social sciences, and humanities, and to its wider cultural contexts.The contents are not confined within the philosophy of religion or even within the more expansive borders of philosophy. Rather, The Routledge Companion to Theism investigates its subject through the lens of a wide variety of disciplines and explores the ramifications of theism considered as a way of life as well as an intellectual conviction. The five parts of the volume indicate its inclusive scope: I. What is Theism?; II. Theism and Inquiry; III. Theism and the Socio-Political Realm; IV. Theism and Culture; V. Theism as a Way of Life. The result is a well ordered and thorough collection that should provide a wide spectrum of readers with a better understanding of a subject that's much discussed, but frequently misunderstood. As the editors note in their Introduction, while stimulating and informing the contemporary debate, a key aim of the volume is to open new avenues of inquiry into theism and thereby to encourage further research into this vital topic.Comprised of 54 essays by leading scholars in philosophy, history, theology, religious studies, political science, education and sociology, The Routledge Companion to Theism promises to be the most useful, comprehensive resource on an emerging subject of interest for students and scholars.

C. S. Lewis was an adamant atheist when he entered Oxford University as a student in 1917. By 1931, he was an Oxford don and a Christian. Lewis was someone who did not think highly of climates of opinion, and in his book The Problem of Pain he warned against uncritically going along with them: 'I take a very low view of 'climates of opinion'. In his own subject every man knows that all discoveries are made and all errors corrected by those who ignore the 'climate of opinion'.' A climate of opinion exists today that either intentionally or unintentionally disenchants or debunks C. S. Lewis. In this Element, the author explains Lewis' belief in the existence of the soul and how it related to his conviction that happiness consists of experiences of pleasure and is the purpose of life, God exists, and Christianity is true.

C. S. Lewis was an adamant atheist when he entered Oxford University as a student in 1917. By 1931, he was an Oxford don and a Christian. Lewis was someone who did not think highly of climates of opinion, and in his book The Problem of Pain he warned against uncritically going along with them: 'I take a very low view of 'climates of opinion'. In his own subject every man knows that all discoveries are made and all errors corrected by those who ignore the 'climate of opinion'.' A climate of opinion exists today that either intentionally or unintentionally disenchants or debunks C. S. Lewis. In this Element, the author explains Lewis' belief in the existence of the soul and how it related to his conviction that happiness consists of experiences of pleasure and is the purpose of life, God exists, and Christianity is true.

An unprecedented multi-volume reference work on philosophy of religion, providing authoritative coverage of all significant concepts, figures, and movementsUnmatched in scope and depth, The Encyclopedia of Philosophy of Religion provides readers with a well-balanced understanding of philosophical thought about the nature of Buddhism, Christianity, Hinduism, Islam, Judaism, and other religious traditions around the globe. Spanning across four comprehensive volumes, this groundbreaking resource contains hundreds of specially commissioned entries covering the key themes, thinkers, works, and ideas in the field.Organized alphabetically, the Encyclopedia addresses an unmatched range of both historical and contemporary topics which reflect a diversity of theoretical and cultural perspectives. The entries encompass an extraordinary range of topics, from Aquinas and Kierkegaard, to teleological and ontological arguments, to cognitive science and psychology of religion, and many more. Each peer-reviewed entry is written by an acknowledged expert on the topic and includes short bibliographies, suggestions for further reading, and extensive cross-references. Accessible to scholars and non-specialist readers alike, this invaluable reference work: Provides balanced coverage of Abrahamic religions as well as different traditions from Asia, Africa, and other geographic regionsPresents more than 450 entries which have been carefully reviewed by an editorial advisory board of world-renowned scholarsExplores topics in various historical contexts, such as Jewish and Islamic contributions to medieval philosophyDiscusses recent developments and new approaches to the study of philosophy of religionExamines significant theories and concepts including free will, atonement, moral argument, natural law, process theology, evolutionary theory, and theismOffers a fully cross-referenced and searchable online edition;The first work of its kind, The Encyclopedia of Philosophy of Religion is an indispensable resource for scholars and advanced students in philosophy, theology, religious studies, and relevant areas of humanities and sciences at both secular universities and theological colleges and seminaries.

The definitive exploration of C.S. Lewis’s philosophical thought, and its connection with his theological and literary workArguably one of the most influential writers of the twentieth century, C.S. Lewis is widely hailed as a literary giant, his seven-volume Chronicles of Narnia having sold over 65 million copies in print worldwide. A prolific author and scholar whose intellectual contributions transcend the realm of children’s fantasy literature, Lewis is commonly read and studied as a significant theological figure in his own right. What is often overlooked is that Lewis first loved and was academically trained in philosophy.In this newest addition to the Blackwell Great Minds series, well-known philosopher and Lewis authority Stewart Goetz discusses Lewis’s philosophical thought and illustrates how it informs his theological and literary work. Drawing from Lewis’s published writing and private correspondence, including unpublished materials, C.S. Lewis is the first book to develop a cohesive and holistic understanding of Lewis as a philosopher. In this groundbreaking project, Goetz explores how Lewis’s views on topics of lasting interest such as happiness, morality, the soul, human freedom, reason, and imagination shape his understanding of myth and his use of it in his own stories, establishing new connections between Lewis’s philosophical convictions and his wider body of published work.Written in a scholarly yet accessible style, this short, engaging book makes a significant contribution to Lewis scholarship while remaining suitable for readers who have only read his stories, offering new insight into the intellectual life of this figure of enduring popular interest.

The definitive exploration of C.S. Lewis’s philosophical thought, and its connection with his theological and literary workArguably one of the most influential writers of the twentieth century, C.S. Lewis is widely hailed as a literary giant, his seven-volume Chronicles of Narnia having sold over 65 million copies in print worldwide. A prolific author and scholar whose intellectual contributions transcend the realm of children’s fantasy literature, Lewis is commonly read and studied as a significant theological figure in his own right. What is often overlooked is that Lewis first loved and was academically trained in philosophy.In this newest addition to the Blackwell Great Minds series, well-known philosopher and Lewis authority Stewart Goetz discusses Lewis’s philosophical thought and illustrates how it informs his theological and literary work. Drawing from Lewis’s published writing and private correspondence, including unpublished materials, C.S. Lewis is the first book to develop a cohesive and holistic understanding of Lewis as a philosopher. In this groundbreaking project, Goetz explores how Lewis’s views on topics of lasting interest such as happiness, morality, the soul, human freedom, reason, and imagination shape his understanding of myth and his use of it in his own stories, establishing new connections between Lewis’s philosophical convictions and his wider body of published work.Written in a scholarly yet accessible style, this short, engaging book makes a significant contribution to Lewis scholarship while remaining suitable for readers who have only read his stories, offering new insight into the intellectual life of this figure of enduring popular interest.

The traditional doctrine of God's universal causality holds that God directly causes all entities distinct from himself, including all creaturely actions. But can our actions be free in the strong, libertarian sense if they are directly caused by God? W. Matthews Grant argues that free creaturely acts have dual sources, God and the free creaturely agent, and are ultimately up to both in a way that leaves all the standard conditions for libertarian freedom satisfied. Offering a comprehensive alternative to existing approaches for combining theism and libertarian freedom, he proposes new solutions for reconciling libertarian freedom with robust accounts of God's providence, grace, and predestination. He also addresses the problem of moral evil without the commonly employed Free Will Defense. Written for analytic philosophers and theologians, Grant's approach can be characterized as “neo-scholastic” as well as “analytic,” since many of the positions defended are inspired by, consonant with, and develop resources drawn from the scholastic tradition, especially Aquinas.

The idea that God, understood as the most perfect being, must create the best possible world is often underacknowledged by contemporary theologians and philosophers of religion. This book clearly demonstrates the rationale for what Justin J. Daeley calls Theistic Optimism and interacts with the existing literature in order to highlight its limitations. While locating Theistic Optimism in the thought of Gottfried Leibniz, Daeley argues that Theistic Optimism is consistent with divine freedom, aseity, gratitude, and our typical modal intuitions. By offering plausible solutions to each of the criticisms levelled against Theistic Optimism, he also provides a vigorous and original defence against the charge that it deviates from the Christian tradition.Engaging with both the Christian tradition and contemporary theologians and philosophers, Why God Must Do What is Best positions the idea of Theistic Optimism firmly within the language of contemporary philosophy of religion.

Many people find sacred choral music profound and deeply evocative, even in societies that seem to be turning away from religious belief. In this book, Julian Perlmutter examines how, in light of its wide appeal, sacred music can have religious significance for people regardless of their religious convictions. By differentiating between doctrinal belief and the desire for God, Perlmutter explores a longing for the spiritual that is compatible with both belief and ‘interested non-belief’. He describes how sacred music can elicit this kind of longing, thereby helping the listener to grow in religious openness. The work of Thomas Merton is also analyzed in order to show that musically-elicited desire for God can be incorporated into the Christian practice of contemplative prayer, aimed ultimately at a union of love with God. By exploring connections between desire, knowledge and religious practice, this engaging account illustrates how sacred music can have a transformative effect on one’s wider spiritual life.Of particular interest to philosophers and theologians, the book makes a novel contribution to several topics including religious epistemology, the philosophy of emotion and aesthetics.

Contemporary discussions in metaphysics, epistemology and philosophy of mind are dominated by the presupposition of naturalism. Arguing against this established convention, Jim Slagle offers a thorough defence of Alvin Plantinga’s Evolutionary Argument against Naturalism (EAAN) and in doing so, reveals how it shows that evolution and naturalism are incompatible.Charting the development of Plantinga’s argument, Slagle asserts that the probability of our cognitive faculties reliably producing true beliefs is low if ontological naturalism is true, and therefore all other beliefs produced by these faculties, including naturalism itself, are self-defeating. He critiques other well-known epistemological approaches, including those of Descartes and Quine, and deftly counters the many objections against the EAAN to conclude that metaphysical naturalism should be rejected on the grounds of self-defeat. By situating Plantinga’s argument within a wider context and showing that science and evolution cannot entail naturalism, Slagle renders this most common metaphysical view irrational. As such, the book advocates an important reconsideration of contemporary thought at the intersection of philosophy, science and religion.

The traditional doctrine of God's universal causality holds that God directly causes all entities distinct from himself, including all creaturely actions. But can our actions be free in the strong, libertarian sense if they are directly caused by God? W. Matthews Grant argues that free creaturely acts have dual sources, God and the free creaturely agent, and are ultimately up to both in a way that leaves all the standard conditions for libertarian freedom satisfied. Offering a comprehensive alternative to existing approaches for combining theism and libertarian freedom, he proposes new solutions for reconciling libertarian freedom with robust accounts of God's providence, grace, and predestination. He also addresses the problem of moral evil without the commonly employed Free Will Defense. Written for analytic philosophers and theologians, Grant's approach can be characterized as “neo-scholastic” as well as “analytic,” since many of the positions defended are inspired by, consonant with, and develop resources drawn from the scholastic tradition, especially Aquinas.

Contemporary discussions in metaphysics, epistemology and philosophy of mind are dominated by the presupposition of naturalism. Arguing against this established convention, Jim Slagle offers a thorough defence of Alvin Plantinga’s Evolutionary Argument against Naturalism (EAAN) and in doing so, reveals how it shows that evolution and naturalism are incompatible.Charting the development of Plantinga’s argument, Slagle asserts that the probability of our cognitive faculties reliably producing true beliefs is low if ontological naturalism is true, and therefore all other beliefs produced by these faculties, including naturalism itself, are self-defeating. He critiques other well-known epistemological approaches, including those of Descartes and Quine, and deftly counters the many objections against the EAAN to conclude that metaphysical naturalism should be rejected on the grounds of self-defeat. By situating Plantinga’s argument within a wider context and showing that science and evolution cannot entail naturalism, Slagle renders this most common metaphysical view irrational. As such, the book advocates an important reconsideration of contemporary thought at the intersection of philosophy, science and religion.

It is widely claimed that notions of gods and religious beliefs are irrelevant or inconsequential to early Chinese (“Confucian”) moral and political thought. Rejecting the claim that religious practice plays a minimal philosophical role, Kelly James Clark and Justin Winslett offer a textual study that maps the religious terrain of early Chinese texts. They analyze the pantheon of extrahumans, from high gods to ancestor spirits, discussing their various representations, as well as examining conceptions of the afterlife and religious ritual.Demonstrating that religious beliefs in early China are both textually endorsed and ritually embodied, this book goes on to show how gods, ancestors and afterlife are philosophically salient. The summative chapter on the role of religious ritual in moral formation shows how religion forms a complex philosophical system capable of informing moral, social, and political conditions.

It is widely claimed that notions of gods and religious beliefs are irrelevant or inconsequential to early Chinese (“Confucian”) moral and political thought. Rejecting the claim that religious practice plays a minimal philosophical role, Kelly James Clark and Justin Winslett offer a textual study that maps the religious terrain of early Chinese texts. They analyze the pantheon of extrahumans, from high gods to ancestor spirits, discussing their various representations, as well as examining conceptions of the afterlife and religious ritual.Demonstrating that religious beliefs in early China are both textually endorsed and ritually embodied, this book goes on to show how gods, ancestors and afterlife are philosophically salient. The summative chapter on the role of religious ritual in moral formation shows how religion forms a complex philosophical system capable of informing moral, social, and political conditions.

The idea that God, understood as the most perfect being, must create the best possible world is often underacknowledged by contemporary theologians and philosophers of religion. This book clearly demonstrates the rationale for what Justin J. Daeley calls Theistic Optimism and interacts with the existing literature in order to highlight its limitations. While locating Theistic Optimism in the thought of Gottfried Leibniz, Daeley argues that Theistic Optimism is consistent with divine freedom, aseity, gratitude, and our typical modal intuitions. By offering plausible solutions to each of the criticisms levelled against Theistic Optimism, he also provides a vigorous and original defence against the charge that it deviates from the Christian tradition.Engaging with both the Christian tradition and contemporary theologians and philosophers, Why God Must Do What is Best positions the idea of Theistic Optimism firmly within the language of contemporary philosophy of religion.

Many people find sacred choral music profound and deeply evocative, even in societies that seem to be turning away from religious belief. In this book, Julian Perlmutter examines how, in light of its wide appeal, sacred music can have religious significance for people regardless of their religious convictions. By differentiating between doctrinal belief and the desire for God, Perlmutter explores a longing for the spiritual that is compatible with both belief and ‘interested non-belief’. He describes how sacred music can elicit this kind of longing, thereby helping the listener to grow in religious openness. The work of Thomas Merton is also analyzed in order to show that musically-elicited desire for God can be incorporated into the Christian practice of contemplative prayer, aimed ultimately at a union of love with God. By exploring connections between desire, knowledge and religious practice, this engaging account illustrates how sacred music can have a transformative effect on one’s wider spiritual life.Of particular interest to philosophers and theologians, the book makes a novel contribution to several topics including religious epistemology, the philosophy of emotion and aesthetics.

Why pursue a university education? Some people answer in terms of the purpose of getting a good job. Others respond in terms of the aim of earning more money. Still others answer in terms of the goal of promoting social justice. Drawing on C. S. Lewis’s belief that the purpose of life is the experience of perfect happiness, Stewart Goetz explains Lewis’s simple but overlooked view that a person should pursue a university education for the pleasure that comes from higher-level intellectual activity. Goetz not only sharpens our understanding of Lewis’s life and work in higher education, but also leads us to question why we attend, study, teach, or research at a university.

Why pursue a university education? Some people answer in terms of the purpose of getting a good job. Others respond in terms of the aim of earning more money. Still others answer in terms of the goal of promoting social justice. Drawing on C. S. Lewis’s belief that the purpose of life is the experience of perfect happiness, Stewart Goetz explains Lewis’s simple but overlooked view that a person should pursue a university education for the pleasure that comes from higher-level intellectual activity. Goetz not only sharpens our understanding of Lewis’s life and work in higher education, but also leads us to question why we attend, study, teach, or research at a university.

Is incarnational Christology credible? Should we understand Jesus as God incarnate? Discerning God Incarnate offers a critical survey of a range of proposals in contemporary theology and philosophy of religion on the validation of the doctrine of the Incarnation. In this engaging and original study Gary Chartier investigates approaches that span across the topics of consciousness, resurrection, tradition and experience, focusing on the logic and pervasive assumptions of each argument.Historical study of the Bible and historical sensitivity to the ways in which church tradition develops, along with contemporary views of divine action, make it difficult to affirm belief in the Incarnation simply on the basis of what the Bible or the church teaches. Chartier examines the alternative paths to affirming incarnational Christology that take full account of contemporary historical and philosophical insights. He explores the potential and limitations of the kind of ‘critical orthodoxy’ associated with such figures as Charles Gore, J. M. Creed and Leonard Hodgson, embracing both credal orthodoxy and historical consciousness.Providing a sharp philosophical reflection on the degree to which different critical Christological arguments are exclusive or potentially mutually supportive, this is a valuable resource for any student and scholar studying philosophy of religion and theology.

By developing a new ontological argument for the existence of God, Joshua R. Sijuwade presents an innovative approach that enriches the existing discourse with fresh insights and a contemporary perspective.The ontological argument seeks to demonstrate the existence of God from an a priori standpoint and Sijuwade begins by addressing the substantial critique the modal argument has received. He embarks on a rigorous exploration, providing needed analysis and a positive iteration termed the ‘Rational Ontological Argument’, rooted in a novel modal methodology known as Rational Modal Realism.Using this new method, Sijuwade focuses on demonstrating how the central concepts and theories within modal metaphysics and epistemology—such as modal realism, modal rationalism, trope theory and ontological pluralism—offer a means to develop a victorious ontological argument.Employing contemporary analytic methods and suggesting productive directions for further research, Sijuwade makes a key contribution to philosophy of religion and re-invigorates the age-old philosophical argument for the existence of God.

By developing a new ontological argument for the existence of God, Joshua R. Sijuwade presents an innovative approach that enriches the existing discourse with fresh insights and a contemporary perspective.The ontological argument seeks to demonstrate the existence of God from an a priori standpoint and Sijuwade begins by addressing the substantial critique the modal argument has received. He embarks on a rigorous exploration, providing needed analysis and a positive iteration termed the ‘Rational Ontological Argument’, rooted in a novel modal methodology known as Rational Modal Realism.Using this new method, Sijuwade focuses on demonstrating how the central concepts and theories within modal metaphysics and epistemology—such as modal realism, modal rationalism, trope theory and ontological pluralism—offer a means to develop a victorious ontological argument.Employing contemporary analytic methods and suggesting productive directions for further research, Sijuwade makes a key contribution to philosophy of religion and re-invigorates the age-old philosophical argument for the existence of God.

Cawdron’s book explores the applications of cosmopsychism, the idea that the universe is conscious, to contemporary discussions of original sin in Christian analytic theology.There are two issues in the scholarship of original sin that the book focuses on. The first is the transmission issue, which explains how original sin is transmitted between humans. The second is the apparent tension between original sin and moral responsibility. In doctrines that include original guilt, where later humans are considered guilty for the first sin, one has trouble with moral responsibility because later humans cannot have prevented something that happened before they were born. This problem also impacts doctrines that do not include original guilt, as one has to explain how people can be guilty for sinful acts if original sin makes the performance of these acts inevitable. Cawdron argues that cosmopsychism can help us resolve both of these issues, suggesting that the placing of consciousness at the fundamental level in cosmopsychism and the fact that the cosmic subject must individuate, or de-combine, to form other subjects, can provide us with a useful understanding of the transmission of original sin. Cawdron also uses cosmopsychism to develop two models of original sin – one including the doctrine of original guilt, and another that does not – to address tensions between the doctrine and moral responsibility.

This book is a clear and concise history of the soul in western philosophy, from Plato to cutting-edge contemporary work in philosophy of mind. Packed with arguments for and against a range of different, historically significant philosophies of the soulAddresses the essential issues, including mind-body interaction, the causal closure of the physical world, and the philosophical implications of the brain sciences for the soul's existence Includes coverage of theories from key figures, such as Plato, Aquinas, Locke, Hume, and DescartesUnique in combining the history of ideas and the development of a powerful case for a non-reductionist, non-materialist account of the soul

Experts from different fields argue that there are good reasons to believe in the existence of the soul as distinct from the physical body. What do we mean when we speak about the soul? What are the arguments for the existence of the soul as distinct from the physical body? Do animals have souls? What is the difference between the mind and the soul? "The Soul Hypothesis" brings together experts from philosophy, linguistics and science to discuss the validity of these questions in the modern world. They contend that there is an aspect of the nature of human beings that is not reducible to the matter that makes up our bodies. This perspective is part of a family of views traditionally classified in philosophy as substance dualism, and has something serious in common with the ubiquitous human belief in the soul. "The Soul Hypothesis" presents views from a range of sciences and the resulting big picture shows, more clearly than one author could with one area of expertise, that there is room for a soul hypothesis.

What does philosophy have to say on the question of the meaning of life? This is one of the founding questions of philosophy and has remained a central problem for philosophers from antiquity through to the Middle Ages and modern period. It may surprise some readers that there has, in fact, been a good deal of agreement on the answer to this question: the meaning of life is happiness.The Purpose of Life is a serious but engaging exploration and defense of this answer. The central idea that shapes The Purpose of Life is Augustine's assertion that "It is the decided opinion of all who use their brains that all men desire to be happy." In working through the ramifications of this answer, Stewart Goetz provides a survey of the debates surrounding life's meaning, from both theists and atheists alike.

In Freedom, Teleology, and Evil Stewart Goetz defends the existence of libertarian freedom of the will. He argues that choices are essentially uncaused events with teleological explanations in the form of reasons or purposes. Because choices are uncaused events with teleological explanations, whenever agents choose they are free to choose otherwise. Given this freedom to choose otherwise, agents are morally responsible for how they choose. Thus, Goetz advocates and defends the principle of alternative possibilities which states that agents are morally responsible for a choice only if they are free to choose otherwise. Finally, given that agents have libertarian freedom, Goetz contends that this freedom is integral to the construction of a theodicy which explains why God allows evil.