|
Showing 1 - 6 of
6 matches in All Departments
This book explores two foundational questions about God: are there
adequate reasons to think that God exists and if God exists, what
is God like. The first and main question of the book takes up
epistemological concerns, focusing on arguments for and against the
claim that theism is rationally justifiable. Metaphysical questions
about God's nature, in particular God's knowledge and power,
comprise the second part of the volume. These two questions are
related since, if the concept of a God perfect in wisdom, power and
goodness is incoherent, it cannot be reasonable to believe that God
exists. By exploring these foundational questions about God,
readers will be able, and I hope eager, to tackle more specialized
and complex questions in the philosophy of religion.
This book explores two foundational questions about God: are there
adequate reasons to think that God exists and if God exists, what
is God like. The first and main question of the book takes up
epistemological concerns, focusing on arguments for and against the
claim that theism is rationally justifiable. Metaphysical questions
about God's nature, in particular God's knowledge and power,
comprise the second part of the volume. These two questions are
related since, if the concept of a God perfect in wisdom, power and
goodness is incoherent, it cannot be reasonable to believe that God
exists. By exploring these foundational questions about God,
readers will be able, and I hope eager, to tackle more specialized
and complex questions in the philosophy of religion.
The study of epistemology can aid us as we work to achieve a vital,
healthy cognitive life, one preoccupied with pursuing intellectual
virtue. It can help to illuminate our intellectual duties and train
us in the mental virtues. Providing an account of the stewardship
of the mind requires that we think about three related
epistemological matters: the logical structure of our knowledge,
the requirement for justified belief, and how both bear on beliefs
of central concern to Christians. Undertaking to make ourselves
intellectually fit for the world in which we were created to live,
believes Jay Wood, quite naturally leads us to ask whether there is
an ideal structure for ordering our thought life, what rules or
habits dispose us to flourish cognitively, and whether our
religious and other beliefs reflect these cognitive ideals.
How do we know what we know? What have wisdom, prudence and
studiousness to do with justifying our beliefs? Jay Wood begins
this introduction to epistemology by taking an extended look at the
idea of knowing within the context of the intellectual virtues. He
then surveys current views of foundationalism, epistemic
justification and reliabilism. Finally he examines the relationship
of epistemology to religious belief, and the role of emotions and
virtues in proper cognitive functioning Professors will find this
text, with its many examples drawn from everyday student
experience, especially useful in introducing students to the formal
study of epistemology.
Out of the ferment of recent debates about the intellectual
virtues, Roberts and Wood have developed an approach they call
"regulative epistemology." This is partly a return to classical and
medieval traditions, partly in the spirit of Locke's and
Descartes's concern for intellectual formation, partly an
exploration of connections between epistemology and ethics, and
partly an approach that has never been tried before.
Standing on the shoulders of recent epistemologists--including
William Alston, Alvin Plantinga, Ernest Sosa, and Linda
Zagzebski--Roberts and Wood pursue epistemological questions by
looking closely and deeply at particular traits of intellectual
character such as love of knowledge, intellectual autonomy,
intellectual generosity, and intellectual humility. Central to
their vision is an account of intellectual goods that includes not
just knowledge as properly grounded belief, but understanding and
personal acquaintance, acquired and shared through the many social
practices of actual intellectual life.
This approach to intellectual virtue infuses the discipline of
epistemology with new life, and makes it interesting to people
outside the circle of professional epistemologists. It is
epistemology for the whole intellectual community, as Roberts and
Wood carefully sketch the ways in which virtues that would have
been categorized earlier as moral make for agents who can better
acquire, refine, and communicate important kinds of knowledge.
Out of the ferment of recent debates about the intellectual
virtues, Roberts and Wood have developed an approach they call
'regulative epistemology'. This is partly a return to classical and
medieval traditions, partly in the spirit of Locke's and
Descartes's concern for intellectual formation, partly an
exploration of connections between epistemology and ethics, and
partly an approach that has never been tried before. Standing on
the shoulders of recent epistemologists - including William Alston,
Alvin Plantinga, Ernest Sosa, and Linda Zagzebski - Roberts and
Wood pursue epistemological questions by looking closely and deeply
at particular traits of intellectual character such as love of
knowledge, intellectual autonomy, intellectual generosity, and
intellectual humility. Central to their vision is an account of
intellectual goods that includes not just knowledge as properly
grounded belief, but understanding and personal acquaintance,
acquired and shared through the many social practices of actual
intellectual life. This approach to intellectual virtue infuses the
discipline of epistemology with new life, and makes it interesting
to people outside the circle of professional epistemologists. It is
epistemology for the whole intellectual community, as Roberts and
Wood carefully sketch the ways in which virtues that would have
been categorized earlier as moral make for agents who can better
acquire, refine, and communicate important kinds of knowledge.
|
You may like...
Johnny English
Rowan Atkinson, John Malkovich, …
DVD
(1)
R53
R31
Discovery Miles 310
|