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Evidence and Religious Belief by Kelly James Clark,Raymond J. VanArragon Pdf
Evidence and Religious Belief features eleven new essays on the question of whether religious belief must be based on evidence in order to be rational. Leading philosophers in the field discuss the demand for evidence, the ways in which available evidence differs from person to person, and the current arguments for and against religious belief.
Dr Francis S. Collins, head of the Human Genome Project, is one of the world's leading scientists, working at the cutting edge of the study of DNA, the code of life. Yet he is also a man of unshakable faith in God. How does he reconcile the seemingly unreconcilable? In THE LANGUAGE OF GOD he explains his own journey from atheism to faith, and then takes the reader on a stunning tour of modern science to show that physics, chemistry and biology -- indeed, reason itself -- are not incompatible with belief. His book is essential reading for anyone who wonders about the deepest questions of all: why are we here? How did we get here? And what does life mean?
In the modern age science has been winning its centuries—old battle with religion for the mind of man. The evidence has long seemed incontrovertible: Life was merely a product of blind chance—a cosmic roll of an infinite number of dice across an eternity of time. Slowly, methodically, scientists supplied answers to mysteries insufficiently explained by theologians. Reason pushed faith off into the shadows of mythology and superstition, while atheism became a badge of wisdom. Our culture, freed from moral obligation, explored the frontiers of secularism. God was dead. "Glynn's arguments for the existence of God put the burden of disproof on those intellectuals who think that the question has long since been settled." — Andrew M. Greeley But now, in the twilight of the twentieth century, a startling transformation is taking place in Western scientific and intellectual thought. At its heart is the dawning realization that the universe, far from being a sea of chaos, appears instead to be an intricately tuned mechanism whose every molecule, whose every physical law, seems to have been design from the very first nanosecond of the big bang toward a single end—the creation of life. This intellectually and spiritually riveting book asks a provocative question: Is science, the long-time nemesis of the Deity, uncovering the face of God? Patrick Glynn lays out the astonishing new evidence that caused him to turn away from the atheism he acquired as a student at Harvard and Cambridge. The facts are fascinating: Physicists are discovering an unexplainable order to the cosmos; medical researchers are reporting the extraordinary healing powers of prayer and are documenting credible accounts of near-death experiences; psychologists, who once considered belief in God to be a sign of neurosis, are finding instead that religious faith is a powerful elixir for mental health; and sociologists are now acknowledging the destructive consequences of a value-free society. God: The Evidence argues that faith today is not grounded in ignorance. It is where reason has been leading us all along.
Can it be justifiable to commit oneself 'by faith' to a religious claim when its truth lacks adequate support from one's total available evidence? In Believing by Faith, John Bishop defends a version of fideism inspired by William James's 1896 lecture 'The Will to Believe'. By critiquing both 'isolationist' (Wittgensteinian) and Reformed epistemologies of religious belief, Bishop argues that anyone who accepts that our publicly available evidence is equally open to theistic and naturalist/atheistic interpretations will need to defend a modest fideist position. This modest fideism understands theistic commitment as involving 'doxastic venture' - practical commitment to propositions held to be true through 'passional' causes (causes other than the recognition of evidence of or for their truth). While Bishop argues that concern about the justifiability of religious doxastic venture is ultimately moral concern, he accepts that faith-ventures can be morally justifiable only if they are in accord with the proper exercise of our rational epistemic capacities. Legitimate faith-ventures may thus never be counter-evidential, and, furthermore, may be made supra-evidentially only when the truth of the faith-proposition concerned necessarily cannot be settled on the basis of evidence. Bishop extends this Jamesian account by requiring that justifiable faith-ventures should also be morally acceptable both in motivation and content. Hard-line evidentialists, however, insist that all religious faith-ventures are morally wrong. Bishop thus conducts an extended debate between fideists and hard-line evidentialists, arguing that neither side can succeed in establishing the irrationality of its opposition. He concludes by suggesting that fideism may nevertheless be morally preferable, as a less dogmatic, more self-accepting, even a more loving, position than its evidentialist rival.
The New York Times bestselling author explains why any attempt to make religion compatible with science is doomed to fail. What we read in the news today is full of subjectivity, half-truths, and blatant falsehoods; and thus it is more necessary now than ever to safeguard the truth with facts. In his provocative new book, evolutionary biologist Jerry A. Coyne aims to do exactly that in the arena of religion. In clear, dispassionate detail he explains why the toolkit of science, based on reason and empirical study, is reliable, while that of religion—including faith, dogma, and revelation—leads to incorrect, untestable, or conflicting conclusions. Coyne is responding to a national climate in which over half of Americans don’t believe in evolution (and congressmen deny global warming), and warns that religious prejudices and strictures in politics, education, medicine, and social policy are on the rise. Extending the bestselling works of Richard Dawkins, Daniel Dennett, and Christopher Hitchens, he demolishes the claims of religion to provide verifiable “truth” by subjecting those claims to the same tests we use to establish truth in science. Coyne irrefutably demonstrates the grave harm—to individuals and to our planet—in mistaking faith for fact in making the most important decisions about the world we live in.
In the twentieth century, many contemporary epistemologists in the analytic tradition have entered into debate regarding the right to belief with new tools: Richard Swinburne, Anthony Kenny, Alvin Plantinga, Nicholas Wolterstorff, Peter van Inwagen (who contributes a piece in this volume) defending or contesting the requirement of evidence for any justified belief. The best things we can do, it seems, is to examine more attentively the true notion of “right to believe”, especially about religious matters. This is exactly what authors of the papers in this book do.
The only book you'll ever need to read about Christianity. This remarkable book provides a critical overview of Christian beliefs and the evidence for them. Where did these beliefs come from? Are there good reasons to believe Christianity is true? Bill Zuersher clearly explains each of Christianity's major beliefs. He then proceeds to demonstrate significant difficulties with each of them. The book tackles these beliefs in a logical order, beginning with the problems at the root of virtually all religions, suffering and death, and culminating in their supposed resolution through Jesus. Mr. Zuersher also examines the evidence for Christianity, namely religious writings and the historical fact of the early Jesus movement. He makes the case that this evidence does not support the religion's claims and he provides naturalistic alternative explanations for how its core beliefs arose. In these pages we see the coalescence of Jewish and Zoroastrian religious ideas with those of Greek philosophy and mystery cults, to form the belief system we recognize as Christianity today. The result, Mr. Zuersher argues, is not revealed truth, but rather a human patchwork which contains unwarranted assumptions and logical flaws, all founded upon questionable evidence. Entertaining throughout, it is must-reading for skeptics, apologists, and anyone interested the world's largest religion or the culture wars behind today's politics -- an invaluable resource for students and teachers, writers and debaters.
A wide-ranging argument by a renowned anthropologist that the capacity to believe is what makes us human Why are so many humans religious? Why do we daydream, imagine, and hope? Philosophers, theologians, social scientists, and historians have offered explanations for centuries, but their accounts often ignore or even avoid human evolution. Evolutionary scientists answer with proposals for why ritual, religion, and faith make sense as adaptations to past challenges or as by-products of our hyper-complex cognitive capacities. But what if the focus on religion is too narrow? Renowned anthropologist Agustín Fuentes argues that the capacity to be religious is actually a small part of a larger and deeper human capacity to believe. Why believe in religion, economies, love? A fascinating intervention into some of the most common misconceptions about human nature, this book employs evolutionary, neurobiological, and anthropological evidence to argue that belief—the ability to commit passionately and wholeheartedly to an idea—is central to the human way of being in the world.
The Epistemology of Religious Experience by Keith E. Yandell Pdf
Arguing against the notion that religious experience is ineffable, while advocating the view that it can provide evidence of God's existence, this text contends that social science and nonreligious explanations of religious belief and experience do not cancel out the force of the experience.
How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.
To understand the nature of religious belief, we must look at how our minds process the world of imagination and make-believe. We often assume that religious beliefs are no different in kind from ordinary factual beliefs—that believing in the existence of God or of supernatural entities that hear our prayers is akin to believing that May comes before June. Neil Van Leeuwen shows that, in fact, these two forms of belief are strikingly different. Our brains do not process religious beliefs like they do beliefs concerning mundane reality; instead, empirical findings show that religious beliefs function like the imaginings that guide make-believe play. Van Leeuwen argues that religious belief—which he terms religious “credence”—is best understood as a form of imagination that people use to define the identity of their group and express the values they hold sacred. When a person pretends, they navigate the world by consulting two maps: the first represents mundane reality, and the second superimposes the features of the imagined world atop the first. Drawing on psychological, linguistic, and anthropological evidence, Van Leeuwen posits that religious communities operate in much the same way, consulting a factual-belief map that represents ordinary objects and events and a religious-credence map that accords these objects and events imagined sacred and supernatural significance. It is hardly controversial to suggest that religion has a social function, but Religion as Make-Believe breaks new ground by theorizing the underlying cognitive mechanisms. Once we recognize that our minds process factual and religious beliefs in fundamentally different ways, we can gain deeper understanding of the complex individual and group psychology of religious faith.
Knowledge, Belief, and God by Matthew A. Benton,John P. Hawthorne,Dani Rabinowitz Pdf
Epistemology has flourished in this millennium, with new ideas and approaches of many kinds: Knowledge, Belief, and God shows how these developments can illuminate the philosophy of religion and analytic theology. And philosophy of religion is shown to be a valuable testing-ground for epistemology.--
Knowledge, Belief, and God by Matthew A. Benton,John Hawthorne,Dani Rabinowitz Pdf
Recent decades have seen a fertile period of theorizing within mainstream epistemology which has had a dramatic impact on how epistemology is done. Investigations into contextualist and pragmatic dimensions of knowledge suggest radically new ways of meeting skeptical challenges and of understanding the relation between the epistemological and practical environment. New insights from social epistemology and formal epistemology about defeat, testimony, a priority, probability, and the nature of evidence all have a potentially revolutionary effect on how we understand our epistemological place in the world. Religion is the place where such rethinking can potentially have its deepest impact and importance. Yet there has been surprisingly little infiltration of these new ideas into philosophy of religion and the epistemology of religious belief. Knowledge, Belief, and God incorporates these myriad new developments in mainstream epistemology, and extends these developments to questions and arguments in religious epistemology. The investigations proposed in this volume offer substantial new life, breadth, and sophistication to issues in the philosophy of religion and analytic theology. They pose original questions and shed new light on long-standing issues in religious epistemology; and these developments will in turn generate contributions to epistemology itself, since religious belief provides a vital testing ground for recent epistemological ideas.