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By Deane-Peter Baker

Few thinkers have had as a lot effect on modern philosophy as has Alvin Plantinga. The paintings of this vital 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 uncommon group of cutting-edge major philosophers tackle the vital facets of Plantinga's philosophy - his perspectives on traditional theology; his responses to the matter of evil; his contributions to the sphere of modal metaphysics; the arguable 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 additionally incorporated is an appendix containing Plantinga's frequently said, yet formerly unpublished, lecture notes entitled 'Two Dozen (or so) Theistic Arguments', with a considerable preface to the appendix written via Plantinga in particular for this quantity.

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Alvin Plantinga

Few thinkers have had as a lot influence on modern philosophy as has Alvin Plantinga. The paintings of this vital analytic thinker has in lots of respects set the tone for the talk within the fields of modal metaphysics and epistemology and he's arguably crucial thinker of faith of our time.

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However, in these works, it seems that the conception of natural theology and natural atheology changes dramatically, in line with a corresponding change in the assessment of the success of the arguments under consideration. In God, Freedom, and Evil, Plantinga claims that natural theology is a response to the rejection of the belief that God exists, both by those who claim that the belief is false and those who claim that the belief is irrational. While a natural theologian “tries to give successful arguments or proofs for the existence of God .

Of course, it must be conceded that not everyone who understands and reflects on its premise will accept it. Still, it is evident, I think, that there is nothing contrary to reason or irrational in accepting this premise. So, if I follow Plantinga, I can claim for this argument that it establishes the rational acceptability of atheism – and hence accomplishes what ought to be one of the aims of natural atheology. In his discussion of his ‘triumphant’ modal ontological argument, Plantinga makes the point that even though theists are bound to suppose that the following argument is sound: 1.

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 .

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