Alvin Plantinga by Deane-Peter Baker

By Deane-Peter Baker

Few thinkers have had as a lot effect on modern philosophy as has Alvin Plantinga. The paintings of this imperative analytic thinker has in lots of respects set the tone for the controversy within the fields of modal metaphysics and epistemology and he's arguably an important thinker of faith of our time. during this quantity, a distinctive crew of cutting-edge major philosophers handle the crucial facets of Plantinga's philosophy - his perspectives on typical theology; his responses to the matter of evil; his contributions to the sector of modal metaphysics; the debatable evolutionary argument opposed to naturalism; his version of epistemic warrant and his view of epistemic defeat; and his contemporary paintings on mind-body dualism. additionally incorporated is an appendix containing Plantinga's usually mentioned, yet formerly unpublished, lecture notes entitled 'Two Dozen (or so) Theistic Arguments', with a considerable preface to the appendix written through Plantinga in particular for this quantity.

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P n God exists’, then why shouldn’t we suppose that that constitutes a success for the arguments of traditional natural theology? “THE PROSPECTS FOR NATURAL THEOLOGY” (1991) In “The Prospects for Natural Theology,”31 Plantinga considers the uses or functions that natural theology might have. Taking it that natural theology is “the attempt to provide proofs or arguments for the existence of God,”32 he approves of some potential uses of natural theology and disapproves of others. ”35 If we suppose that the aim of natural theology is to provide justification for theistic beliefs – that is, to show that the belief that God exists is not “somehow intellectually second-rate, intellectually improper, unjustified, out of order .

In what sense does Plantinga suppose that this argument from the nature of warrant and proper function is ‘a powerful theistic argument’? Is he merely claiming that this argument could play some role in ‘confirming and strengthening’ belief in God – that is, is he merely claiming that this is a ‘good theistic argument’ in the sense of “The Prospects for Natural Theology”? If so, why does he use the term ‘powerful’ in describing what he takes to be the standing of this argument? Is the thought, perhaps, that more or less anyone whose properly basic belief that God exists is neither firm nor unwavering should be able to shore up that belief by appeal to this argument from the nature of warrant and proper function?

Is belief in God irrational, unreasonable, or otherwise contrary to reason? Must one have evidence in order to have reasonable or rational belief in God? Are there proofs of the existence of God? Why are Reformed and Calvinist thinkers hostile to the project of natural theology? Are Reformed and Calvinist thinkers right to take a jaundiced view of natural theology? ”23 Much of “Reason and Belief in God” is taken up with the characterisation of classical foundationalism. 24 The core of the argument that Plantinga mounts against classical foundationalism concerns the standing of claim 4: If the classical foundationalist knows of some support for (4) from propositions that are self-evident, or evident to the senses, or incorrigible, he will be able to provide a good argument .

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