By Robin Le Poidevin
In Arguing for Atheism , Robin Le Poidevin addresses the query of even if theism - the view that there's a own, transcendent writer of the universe - solves the private mysteries of lifestyles. Philosophical defences of theism have usually been in line with the concept it explains issues which atheistic ways can't: for instance, why the universe exists, and the way there could be target ethical values. the most competition of Arguing for Atheism is that the opposite is right: that during truth theism fails to give an explanation for many stuff it claims to. Such an interpretation has been argued for lately through 'radical theologians'; Arguing for Atheism is for this reason, a philosophical contribution to at least one of the major spiritual problems with our instances. Designed as a textual content for collage classes within the philosophy of faith and metaphysics, this book's available sort and diverse factors of significant philosophical strategies and positions also will make it beautiful to the final reader.
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Additional info for Arguing for Atheism: An Introduction to the Philosophy of Religion
The temporal cosmological argument does not therefore apply in these cases, because premise (3a), that the universe began to exist, would be false. Precisely because the temporal version of the argument seems to give hostages to empirical 8 The limits of theistic explanation fortune in this way, some defenders of the cosmological argument might prefer not to restrict the first premise just to things which have a beginning. And perhaps they would be right not to do so, for, if only things which have a beginning have a cause for their existence, then the discovery of conclusive evidence that the universe did not have a beginning would be a serious threat to belief in a creator.
Now it may be that there is no object in the world which corresponds to that representation, nothing that the representation is actually true of, just as what appears to be a portrait can be of a merely imaginary figure. So for something to exist merely in my mind is for me to have a representation of some kind to which nothing in the world corresponds. e. knows more, can do more) than the portrait itself. This is certainly true, for a representation, such as a painting, is clearly incapable of having thoughts or performing actions.
We know something to be true a priori if we can verify it without having to rely directly on observation or experience. For example, we know that twelve plus six equals eighteen without having to observe a group of twelve objects being added to a group of six objects and then counting the resulting group. Provided that we understand the number system, we can work out such a simple sum in our heads. Of course, in order to gain an understanding of the number system, we needed to have the requisite experiences, perhaps by manipulating counters, but once having acquired this understanding, we no longer need to appeal to experience in order to perform mathematical calculations.
Arguing for Atheism: An Introduction to the Philosophy of Religion by Robin Le Poidevin