By John Cornwell, Michael McGhee
Public curiosity in non secular debate within the united kingdom and united states has lately been fed via a chain of books of well known polemic opposed to theism, faith and the self-discipline of theology itself. A small has grown up round those works- Dawkins, Dennett, Hitchens- that have complained not only in their theological illiteracy but in addition in their tendency to conflate non secular trust with fundamentalism and their contribution to a public surroundings of anti pluralist hostility to the expression of 'faith positions' the ambience in Britain of competitive secularism contrasts sharply with a public tradition within the united states of non secular conservatism suspicious of secular humanism. the following, a chain of philosophers replicate in an exploratory and confessional spirit upon the prestige and resources in their faith and non secular sympathies- this can be dedication to religion, openness to faith, or event of transcendence. The choice is to jot down with honesty to event and rises above the rancour of contemporary public debate. The authors get all the way down to the necessities in non secular agnosticism, limits of secular humanism, the assumption of conversion, the character of depression and the potential for ethical objectivity. it is a very compelling ebook on topics that touches the hearts and minds of a truly vast viewers.
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Extra resources for Philosophers and God: At the Frontiers of Faith and Reason
And if we imagine people who react to the same electro-magnetic radiation reflected off surfaces with systematically different sensations, as in classic philosophical thought experiments about 'spectrum inversion', we capture a sense in which those people live in different worlds. The second model is a kind of nominalism about the noumena. On this view, in order to represent the world we must suppose it to consist of objects with various properties. But while the objects are out there independently of us, the properties are not: the world does not come predivided into kinds.
This does not absolutely rule out seeing those texts as providing descriptions of Kuhnian worlds; for God might exist, have created the world in a certain way, and then informed us about that creation. At the same time, it might be that, our intellects being what they are, we are unable to take information about the noumena straight, so God descriptions are laden with a conceptual structure that both makes them comprehensible to us and generates a phenomenal world that is their subject. In other words, although the epistemology of religion might be non-empirical and thus radically different from the epistemology of science, what is required for a Kuhnian world is not that we know about it in a certain way, but that it includes the appropriate noumenal and conceptual components.
This would be to hold that the Bible means what the Bible says: it is not an entirely metaphorical document. Thus when the Bible says that God parted the Red Sea, what that means is that God parted the Red Sea. Second is immersion. The idea here is that just as a scientist may immerse herself in the world of the theory, so we may immerse ourselves in a religious text. But here we might go even further than in the scientific case. We might understand religious immersion as entering the form of life of religious practice and religious thought.