By Kai Nielsen (auth.)
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Writer: London : Whittaker Notes: this is often an OCR reprint. there is quite a few typos or lacking textual content. There are not any illustrations or indexes. should you purchase the final Books variation of this publication you get unfastened trial entry to Million-Books. com the place you could choose between greater than one million books at no cost.
Das Corpus Hermeticum umfasst eine Sammlung von 17 in griechischer Sprache verfassten Traktaten aus dem 2. /3. Jahrhundert n. Chr. Dazu kommen der lateinisch uberlieferte Asclepius, drei in Nag Hammadi gefundene Schriften, eine Sammlung von 29 Exzerpten hermetischer Texte, die Stobaus uberliefert hat, und einige neue Exzerpte.
- Philosophy of Religion in the Renaissance (Ashgate Studies in the History of Philosophical Theology)
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Ziff simple declaims, for our trusting acceptance, that difficulties concerning spirit and creation ex nihilo only show that the concept of God is a difficult one. They 28 THE PHILOSOPHY OF RELIGION do not point toward its unintelligibility or incoherence. Well, perhaps liffis right here, but since he makes no argument for his rather extraordinary claim, he gives us no reason for thinking he is right. What conditions are we to associate with being a spirit, a non-spatiotemporal entity, a creator ex nihilo?
That is, Hoffman begs the central question with Ziff. Hoffman responds by acknowledging that he is committed to some version of empiricism or the verifiability theory of meaningfulness while denying that he has begged any issue with Ziff. He thinks he has not done so because he does not simply assert some formulation of the verifiability principle but points out that it is not enough (pace ZitI) to exhibit the intelligibility of a condition simply to relate it intralinguistically to other expressions by displaying a pattern of definitive and analytic relationships between the putative statement being examined and another expression or cluster of expressions.
But we need to show either that they have answers or that such questions are wrongly put in this context, or that it is a mistake to think they are conceptual confusions misleadingly put in the form of questions. We need very much to have some reasonable response here and not to be put off with the remark that these are old questions. Similarly there is the problem of the consistency or compatibility of the conditions associated with 'God'. How can something be a being and at the same time be non-spatiotemporal?
An Introduction to the Philosophy of Religion by Kai Nielsen (auth.)