scholarly journals INTRODUÇÃO AO PENSAMENTO REFORMACIONAL DE HERMAN DOOYEWEERD

2018 ◽  
Vol 1 (1) ◽  
pp. 116-138
Author(s):  
Davi Tavares Viana
Keyword(s):  
Alvin Plantinga ◽  
William Alston ◽  
Richard Swinburne

Este artigo apresenta o pensamento introdutório de Herman Dooyeweerd (1894-1977), jusfilósofo membro da Academia Real Holandesa de Ciências e Artes pouco conhecido no Brasil, porém notabilizado internacionalmente por significativa contribuição para a filosofia e outras áreas do conhecimento. O artigo está dividido em quatro momentos. No primeiro, apresentam-se como possíveis soluções à crítica positivista ao discurso metafísico dooyeweerdiano a resposta realista (pós-positivista) defendidas por Alvin Plantinga, William Alston e Richard Swinburne. No segundo, serão tratados sucintamente as principais contribuições do seu pensamento manifestadas através da filosofia da ideia cosmonômica cujo principal objetivo foi a tentativa de reformar a razão. Logo em seguida, será apresentada a crítica do filósofo americano PhD pela Universidade de Havard, Nícolas Wolterstorff, ao filósofo holandês. E, por fim, visando conferir um efeito prático à teoria reformacional dooyeweerdiana será indicada uma possível solução para a polaridade existente na filosofia política entre o poder político e a justiça.

Gale on God: The Return of Philo?

Dialogue ◽  
1994 ◽  
Vol 33 (4) ◽  
pp. 685-692
Author(s):  
William Hasker
Keyword(s):  
Alvin Plantinga ◽  
William Alston ◽  
Return Visit ◽  
The Past ◽  
Richard Swinburne ◽  
Biblical Religion

Richard Gale, noting the “startling resurgence of theism within philosophy during the past thirty years or so” (p. 2) led by William Alston, Alvin Plantinga and Richard Swinburne, concludes that “there is need for a return visit from Hume's Philo.” But fans of Philo may be disappointed with the present version. To be sure, Gale as Philo possesses both the wit and the critical acumen to make him a worthy successor to the original. What is lacking, however, is the animus and the scornful rejection of biblical religion which so notably motivated both the original Philo and his creator.

Faith and Goodness

1989 ◽  
Vol 25 ◽  
pp. 167-191
Author(s):  
Eleonore Stump
Keyword(s):  
Recent Work ◽  
Religious Belief ◽  
The Other ◽  
Alvin Plantinga ◽  
Belief In God ◽  
Other Hand ◽  
The Subject ◽  
Richard Swinburne ◽  
The Relationship

Recent work on the subject of faith has tended to focus on the epistemology of religious belief, considering such issues as whether beliefs held in faith are rational and how they may be justified. Richard Swinburne, for example, has developed an intricate explanation of the relationship between the propositions of faith and the evidence for them. Alvin Plantinga, on the other hand, has maintained that belief in God may be properly basic, that is, that a belief that God exists can be part of the foundation of a rational noetic structure. This sort of work has been useful in drawing attention to significant issues in the epistemology of religion, but these approaches to faith seem to me also to deepen some long-standing perplexities about traditional Christian views of faith.

scholarly journals Objective, Intersubjective Mystical Relationships: Justification and Reality

Open Theology ◽  
2019 ◽  
Vol 5 (1) ◽  
pp. 198-216
Author(s):  
Michael Barber
Keyword(s):  
Religious Experience ◽  
Alvin Plantinga ◽  
Rational Justification ◽  
William Alston ◽  
Religious Traditions ◽  
Experience Of God ◽  
Personal Character ◽  
Bodily Presence ◽  
Phenomenological Account ◽  
Analytic Philosopher

Abstract Amplifying the idea of religious experience as occurring within an encompassing “religious province of meaning” and developing the personal character of the experience of God in the Abrahamic religious traditions, this paper argues that mystics in those traditions experience God “objectively.” Their experience of God is that of experiencing God as what Alfred Schutz called a “Consociate,” despite the lack of God’s bodily presence. Such a phenomenological account of religious experience converges with the description by analytic philosopher William Alston of religious experience as an objectively given, non-sensual perception of God, even though the personal Consociate model is preferable to the perceptual one, given the Abrahamic traditions. Conversely, Alston and Alvin Plantinga show how ascending levels of rational justification of religious experience are possible with reference to the experiential level, and such levels can be accommodated within the Schutzian “theoretical province of meaning” in its collaboration with the religious province. Both the Consociate and Schelerian/personalist accounts of God resist any explaining away of religious experience as mere phantasy, and the religious finite province of meaning provides a more comprehensive explanation of religious experience than either Alston’s or Plantinga’s approaches. However, the strategy of envisioning religious experience as taking place within a finite province of meaning is more noetic in character than Scheler’s view of an eidetically elaborated noematic absolute reality that precedes the rise of consciousness itself and that counterbalances the noetic portrayal of religious experience.

Freeing Mysticism

2019 ◽  
Vol 12 ◽  
pp. 74-85
Author(s):  
John Cooney ◽  
Keyword(s):  
Philosophy Of Religion ◽  
Religious Tradition ◽  
William Alston ◽  
Mystical Experiences ◽  
Richard Swinburne

With the growth of epistemology, an important debate in philosophy of religion has arisen: can mystical encounters—purported feelings of intense unity with the divine—serve as epistemic warrants? In this paper, I examine two of the most prominent and promising standards by which to determine the veridicality of such encounters—those of William Alston and Richard Swinburne—and demonstrate their respective strengths and shortcomings. Considering these shortcomings, I compose and defend my own set of criteria to use in evaluating the veridicality of putative mystical experiences which draws upon the subject’s religious tradition, rationality, and affectivity.

scholarly journals Freeing Mysticism

2019 ◽  
Vol 12 (1) ◽  
pp. 74-85
Author(s):  
John Cooney
Keyword(s):  
Philosophy Of Religion ◽  
Religious Tradition ◽  
William Alston ◽  
Mystical Experiences ◽  
Richard Swinburne

With the growth of epistemology, an important debate in philosophy of religion has arisen: can mystical encounters—purported feelings of intense unity with the divine—serve as epistemic warrants? In this paper, I examine two of the most prominent and promising standards by which to determine the veridicality of such encounters—those of William Alston and Richard Swinburne—and demonstrate their respective strengths and shortcomings. Considering these shortcomings, I compose and defend my own set of criteria to use in evaluating the veridicality of putative mystical experiences which draws upon the subject’s religious tradition, rationality, and affectivity.

A missing element in reports of divine encounters

2004 ◽  
Vol 40 (3) ◽  
pp. 351-360
Author(s):  
RONALD R. JOHNSON
Keyword(s):  
Perceptual Awareness ◽  
William Alston ◽  
Richard Swinburne ◽  
Divine Encounters ◽  
Missing Element ◽  
Awareness Of God

Many people claim to have had direct perceptual awareness of God. William Alston, Richard Swinburne, Gary Gutting, and others have based their philosophical views on these reports. But using analogies from our encounters with humans whose abilities surpass our own, we realize that something essential is missing from these reports. The absence of this element renders it highly unlikely that these people have actually encountered a divine being.

Godsgeloof in het tijdperk van wetenschap: Een epistemologisch drama

2008 ◽  
Vol 62 (3) ◽  
pp. 177-195
Author(s):  
Herman Philipse
Keyword(s):  
Religious Beliefs ◽  
Modern Science ◽  
Background Knowledge ◽  
Prima Facie ◽  
Alvin Plantinga ◽  
Religious Believer ◽  
Religious Knowledge ◽  
Richard Swinburne

In this article it is argued that all religious beliefs to the effect that a specific god exists are prima facie implausible for two reasons: traditional sources of religious knowledge, or methods of religious investigation, such as revelations, prayer, and the interpretation of ‘signs’, have turned out to be unreliable, and religious beliefs are implausible given the background knowledge provided by modern science and scholarship. Four contemporary apologetic strategies for the religious believer, developed in detail by analytic philosophers such as Alvin Plantinga or Richard Swinburne, are discussed and criticized. It is further argued that the 18 objections against my argument for universal strong disjunctive atheism in ‘Atheïstisch manifest. De onredelijkheid van religie’ (Amsterdam, 1995, 2004), put forward by René van Woudenberg and Rik Peels (NTT 62/1:24-44), are inconclusive.

Against Theistic Personalism: What Modern Epistemology does to Classical Theism

2018 ◽  
Vol 10 (1) ◽  
pp. 1-19 ◽  
Author(s):  
Roger Pouivet
Keyword(s):  
Pastoral Theology ◽  
Alvin Plantinga ◽  
Classical Theism ◽  
Richard Swinburne ◽  
Heaven And Earth ◽  
The Trinity

Is God a person, like you and me eventually, but only much better and without our human deficiencies? When you read some of the philosophers of religion, including Richard Swinburne, Alvin Plantinga, or Open Theists, God appears as such a person, in a sense closer to Superman than to the Creator of Heaven and Earth. It is also a theory that a Christian pastoral theology today tends to impose, insisting that God is close to us and attentive to all of us. But this modern account of God could be a deep and even tragic mistake. One God in three persons, the formula of the Trinity, does not mean that God is a person. On this matters we need an effort in the epistemology of theology to examine more precisely what we can pretend to know about God, and especially how we could pretend to know that God is person.

Reformed Epistemology in a Jamesian Perspective

Horizons ◽  
1992 ◽  
Vol 19 (1) ◽  
pp. 84-98 ◽  
Author(s):  
Terrence W. Tilley
Keyword(s):  
Religious Belief ◽  
Social Epistemology ◽  
Religious Beliefs ◽  
William James ◽  
Epistemic Status ◽  
Alvin Plantinga ◽  
Religious Epistemology ◽  
William Alston ◽  
Religious Traditions ◽  
Reformed Epistemology

AbstractThis essay argues that the reformed epistemologists (William Alston, Alvin Plantinga) have not (yet) sustained claims in religious epistemology significantly more extensive than William James did in the Varieties. It argues that even if reformed epistemologists show that religious belief can have a positive epistemic status, their approach may finally lead to relativism (given that religious traditions generate contradictory religious beliefs) because it offers no method for finding which, if any, concrete religious beliefs might be preferable to hold or in which religious practices one should engage, if any, and because it fails to distinguish between original and derived religious belief. I suggest that more attention must be paid to “social epistemology” if religious epistemology is to go significantly beyond James's accomplishments.

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