By Michael J. Murray, Michael C. Rea
An creation to the Philosophy of Religion offers a extensive assessment of the subjects that are on the leading edge of debate in modern philosophy of faith. well known perspectives and arguments from either old and modern authors are mentioned and analyzed. The e-book treats the entire important issues within the box, together with the coherence of the divine attributes, theistic and atheistic arguments, religion and cause, faith and ethics, miracles, human freedom and divine windfall, technological know-how and faith, and immortality. furthermore it addresses subject matters of important significance that comparable books frequently forget about, together with the argument for atheism from hiddenness, the coherence of the doctrines of the Trinity and the Incarnation, and the connection among faith and politics. will probably be a precious accompaniment to undergraduate and introductory graduate-level classes.
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Extra info for An Introduction to the Philosophy of Religion (Cambridge Introductions to Philosophy)
As a result, it seems that the greatest possible being would be impeccable. We can now see the problem. If God is impeccable there are some things that God cannot do: murder, lie, break promises, and so on. Because of this, we can at least imagine a being who has all of the creative and causal powers that God has and who also can do those things God cannot: murder, lie, break promises, and so on. If such a being is possible, then that being would have powers exceeding God’s, and so God would not be maximally powerful.
Since the worlds from which they selected are all morally permissible, they can’t be morally faulted for choosing the worlds they chose (as even Rowe will agree). So there is nothing wrong with their choice. Why then should it follow that they could have been morally better if only, like Thor, they had created something better? Why must we agree that creating something better makes one a better person? Why can’t a perfectly good person create something (out of love, or aesthetic preference, or even sheer arbitrary choice) that is less good than he or she could have created?
On this view, there is no single best world, nor a set of equally best worlds, nor a set of incommensurable worlds that are best in their kind. How could this be? The answer is that the worlds available for creating form a series of increasingly better worlds to infinity. What constraints would God face if confronted with this choice? The seventeenth-century German philosopher Gottfried Leibniz argued that if confronted with such a choice God would be unable to choose, since there would be no sufficient reason for choosing one world over any other.
An Introduction to the Philosophy of Religion (Cambridge Introductions to Philosophy) by Michael J. Murray, Michael C. Rea