By Deane-Peter Baker
Few thinkers have had as a lot influence on modern philosophy as has Alvin Plantinga. The paintings of this fundamental 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. during this quantity, a exotic crew of modern day prime philosophers handle the important facets of Plantinga's philosophy - his perspectives on ordinary theology; his responses to the matter of evil; his contributions to the sphere of modal metaphysics; the debatable evolutionary argument opposed to naturalism; his version of epistemic warrant and his view of epistemic defeat; and his fresh paintings on mind-body dualism. additionally integrated is an appendix containing Plantinga's frequently pointed out, yet formerly unpublished, lecture notes entitled 'Two Dozen (or so) Theistic Arguments', with a considerable preface to the appendix written through Plantinga in particular for this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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Additional resources for Alvin Plantinga
If there are successful philosophical arguments, then those arguments are complicated and sophisticated; they involve long chains of reasoning, careful drawing of distinctions, and so forth. But the arguments of traditional natural theology – and, one might suspect, the arguments to which Plantinga adverts in “The Prospects for Natural Theology” – are not obviously of this kind. Very often, arguments for the existence of God have a couple of premises and involve a couple of inferential steps. It is, I think, very hard to believe that those kinds of arguments can be usefully or reasonably compared to ‘Quine’s argument for the indeterminacy of translation’ or ‘Kripke’s argument against the Frege-Russell account of proper names’.
While we all agree that it is a Moorean fact – a commonsense claim that is beyond serious dispute – that if there is at least one mind, then there are many minds, we do not all agree that it is a Moorean fact that God exists. Consequently, there is a good prima facie reason to suppose that the claim that belief in other minds is rationally permissible – and, indeed, arguably, rationally required – lends no signiﬁcant support to the claim that it is rationally permissible, let alone rationally required, that one believe in God.
At the end of his discussion of these arguments, Plantinga adds: “Now of course these three are not the only arguments of their kind; there are also, for example, the various sorts of moral arguments for God’s existence. ”11 As we shall see, there are various moral arguments mentioned in “Two dozen (or so) Theistic Arguments,” along with a slew of arguments that are plainly distinct from the teleological argument previously discussed. Again, one wonders whether any of these arguments can be considered to be successful, given the criteria for success that are in play in God and Other Minds.