PDF | On May 1, , Maarten Boudry and others published Alvin Plantinga: Where the Conflict Really Lies. Science, Religion and. Where the Conflict Really Lies: Science, Religion, and Naturalism by Alvin Plantinga. Jim Slagle. Burgemeestersstraat 16/, B‐ Leuven. Plantinga’s book is a semi-popular treatment of the conflicts, real or perceived, between science and religion, broadly construed. Because these disciplines are .
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Christianity Today Book Award Why, one wonders, does Plantinga have no interest in the evidential situation of generic theists, agnostics, and atheists? Plantinga considers the obvious objection here, which is that this strategy works too well, implying implausibly that Christian beliefs are immune to defeat from science.
Apr 09, Nicholas Robison rated it liked it. He also shows that there is indeed a conflict between science a This is a great book by a veritable genius. A second reason that direct divine action is compatible with a scientific understanding of how the world works is that the laws of quantum mechanics are probabilistic.
Where the Conflict Really Lies: Science, Religion, and Naturalism
The other is for the religious to simply do good science. This is especially true in the overlapping territory of science and religion. For Plantinga, you cannot sensibly believe in both evolution and naturalism.
A second editorial flaw is the repeated use of in-text asides. Also, Plantinga’s skepticism about how frequently and in what ways God might want to act directly in the world, combined with the fact that very few details about the evolutionary histories of organisms and their parts are known, seems to commit him to skepticism about Darwinism.
He is an American analytic philosopher, the John A.
Imagine the margins of my book: Plantinga argues, among other things, that there is a deep conflict between naturalism the underlying worldview of atheism and science.
This is an important book. Unless “not material” entails “like God,” this definition implies that a naturalist can consistently deny materialism about human persons.
The general person allows themselves to be guided and directed by laws imposed upon them by governments, in which they truly exert very little influence.
Plantinga actually concludes that one cannot coherently believe both in evolutionary aovin and naturalism, and that the two together whete self-defeating given that the reliability of our cognitive faculties cannot be explained by evolutionary theory outside of a theistic “guided” and yes, he suggests, “designed” context.
Plantinga describes in detail a variety of ways in which our cognitive faculties match the world and shows alvij the possibility or success of science depends on this match. Just a moment while we sign you in to your Goodreads account.
Feb 10, Morteza rated it it was amazing Shelves: In this, I feel he was successful. I draw a single line for “that’s an interesting or enlightening idea” Sometimes he adds what he calls “Darwinism,” which is the thesis that the principal mechanism driving evolutionary change is natural selection operating on random genetic change.
But laws are laws only if obeyed. For example, God could miraculously cause additional mutations that are not beneficial confilct prevent other mutations that would have been beneficial — whatever it takes to prevent a positive correlation between the production of new genotypes and the satisfaction of adaptational needs.
Well, here’s a test: Part 2 deals with superfifical conflict: So the question remains: A faith where God is not only present but continually acting in the world, a faith that is more then simply an archaic shield against uncertainty and fear but a hope for redemption and a moral law that all men are held accountable to.
Jan 17, Lood rated it it was amazing. This is true, but that only shows that evolution doesn’t make the problem of evil worse by lowering the likelihood of the facts of evil given theism. Instead, he tries to show that, even if it is true, it does not conflict either logically or probabilistically with theistic religions, including or especially Christianity.
It is important to realize especially if one is both a naturalist and a dualist of some sort that he changes his definition of naturalism in this chapter so that it includes materialism about human persons. There are, I suspect, plausible analyses of the term “random mutation” according to which mutations caused by God specifically for the purpose of increasing fitness would not be random.
Classical, Early, and Medieval World History: If you’ve read some of Plantinga’s other books, this read isn’t too hard. And by the way that explains why our univers is expanding: Sometimes I found this a bit monotonous but I guess years of being a philosopher at the highest level has trained him to always present a watertight case.
Plantinga presents a strong case that allows the theist to sit down comfortably with the scientist and to mutually discover the wonders of this amazing universe.
Where the Conflict Really Lies: Science, Religion, and Naturalism – Oxford Scholarship
For readers not accustomed to winding, lengthy liea exposition, the book will be tedious and technical in places. That’s a lot of pages to state something that everybody knows except maybe some people such as Richard Dawkins who try to turn science into a new kind of religion: Plantinga would ask the atheist why society needed God to stop the atrocities at Auschwitz, when it was clearly within the power of society to stop these atrocities by standing collectively against them?
His entire breadth of scientific knowledge comes from reading philosophy texts and not actual scientific books. Of course, Plantinga would claim that the image of God doctrine provides reason to believe that God would not intervene in ways that would make science impossible, but that doesn’t rule out God’s intervening frequently enough to make methodological naturalism significantly less successful than it has been.
Chapter 5 Evolutionary Psychology and Scripture Scholarship. It is a brilliant argument that I am yet to see a liez compelling response to. More This book is a long-awaited major statement by a pre-eminent analytic philosopher, on one of our biggest debates—the compatibility of science and religion.
These are supposed to be used for when he gets in the weeds of philosophical jargon, but they are often actually central to his thesis.
Moreover in the last part is the major contribution, which I am still trying to digest: Instead, he grants that there are genuine conflicts between science and religion here, but argues for the conclusion that such conflicts are only superficial.
Plantinga examines where this conflict is supposed to exist — evolution, evolutionary psychology, analysis of scripture, scientific study of religion — as well as claims by Dan Dennett, Richard Dawkins, and Philip Kitcher that evolution and theistic belief cannot co-exist. Jan 09, Bob rated it really liked it Shelves: On the whole a good addition to the bookshelf.
In chapters three and four, Plantinga considers a second allegation of conflict. The best way to have the conversation is for the theist to conflictt good science.