The Existence of God: Edition 2

Clarendon Press
2
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Richard Swinburne presents a substantially rewritten and updated edition of his most celebrated book. No other work has made a more powerful case for the probability of the existence of God. Swinburne gives a rigorous and penetrating analysis of the most important arguments for theism: the cosmological argument; arguments from the existence of laws of nature and the 'fine-tuning' of the universe; from the occurrence of consciousness and moral awareness; and from miracles and religious experience. He claims that while none of these arguments are deductively valid, they do give inductive support to theism and that, even when the argument from evil is weighed against them, taken together they offer good grounds to support the probability that there is a God. The overall structure of the discussion and its conclusion have been retained for this new edition, but much has been changed in order to strengthen the argumentation and to take account of Swinburne's subsequent work on the nature of consciousness and the problem of evil, and of the latest philosophical and scientific writing, especially in respect of the laws of nature and the argument from fine-tuning. This is now the definitive version of a classic in the philosophy of religion.
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Additional Information

Publisher
Clarendon Press
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Published on
Mar 25, 2004
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Pages
372
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ISBN
9780191533945
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Language
English
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Genres
Philosophy / Religious
Religion / Christianity / General
Religion / Theism
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Content Protection
This content is DRM protected.
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Available on Android devices
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Eligible for Family Library

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Mind, Brain, and Free Will presents a powerful new case for substance dualism (the theory that humans consist of two parts body and soul) and for libertarian free will (that humans have some freedom to choose between alternatives, independently of the causes which influence them). Richard Swinburne begins by analysing the criteria for one event or substance being the same event or substance as another one, and the criteria for an event being metaphysically possible; and then goes on to analyse the criteria for beliefs about these issues being rational or justified. Given these criteria, he then proceeds to argue that pure mental events (including conscious events) are distinct from physical events and interact with them. He claims that no result from neuroscience or any other science could show that there is no such interaction, and illustrates this claim by showing that recent scientific work (such as Libet's experiments) has no tendency whatever to show that our intentions do not cause brain events. Swinburne goes on to argue for agent causation, that-to speak precisely-it is we, and not our intentions, that cause our brain events. It is metaphysically possible that each of us could acquire a new brain or continue to exist without a brain; and so we are essentially souls. Brain events and conscious events are so different from each other that it would not be possible to establish a scientific theory which would predict what each of us would do in situations of moral conflict. Hence given a crucial epistemological principle (the Principle of Credulity), we should believe that things are as they seem to be: that we make choices independently of the causes which influence us. According to Swinburne's lucid and ambitious account, it follows that we are morally responsible for our actions.
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