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Showing posts from 2014

New Book on God, Physics, and the Philosophy of Science

Koperski, Jeffrey. The Physics of Theism: God, Physics, and the Philosophy of Science (Blackwell, 2015). The book is due out next month. Here's the blurb:
The Physics of Theismprovides a timely, critical analysis of the ways in which physics intertwines with religion. Koperski brings clarity to a range of arguments including the fine-tuning argument, naturalism, the laws of nature, and the controversy over Intelligent Design.A single author text providing unprecedented scope and depth of analysis of key issues within the Philosophy of Religion and the Philosophy of ScienceCritically analyses the ways in which physics is brought into play in matters of religionSelf-contained chapters allow readers to directly access specific areas of interestThe area is one of considerable interest, and this book is a timely and well-conceived contribution to these debatesWritten by an accomplished scholar working in the philosophy of physics in a style that renders complex arguments accessibleFurth…

Favorite Posts of 2014

Swinburne Conference Videos

Sorry, I've been meaning to put this up for a while, but it got set aside due to work. Here they are. I haven't seen them all yet, but the one's I've seen are terrific.
Note the comment under each video: "In late 2014 or early 2015, there will be an opportunity for the speaker to respond to selected comments and questions. Comments (which can be made in the box below) will be moderated and will not appear immediately."

Call for Abstracts: Theistic Ethics Workshop

CFA, Theistic Ethics Workshop

The organizers of the first annual Theistic Ethics Workshop encourage abstract submissions for our inaugural meeting at the Graylyn Conference Center (www.graylyn.com) on the campus of Wake Forest University. The workshop will be held on October 8-10, 2015, and details can be found here:

http://users.wfu.edu/millerc/Theistic%20Ethics%20Workshop

Authors of accepted abstracts will have all their expenses covered, including travel. This workshop is being supported by generous funding from the Thomas J. Lynch Funds of the Wake Forest University Philosophy Department. Please direct any questions to millerc@wfu.edu.

Mark Murphy (Georgetown)
Christopher Tucker (William and Mary)
Christian Miller (Wake Forest University
(via)

Theism and Material Causality

Draft. Fair use laws apply.Comments welcome!
1. Introduction Call classical theism the view that there is a personal god who is omnipotent, omniscient, and morally perfect, and call the classical view of creation the view that consists in the following three theses: (i) God is wholly distinct from the natural world; (ii) God is the originating or sustaining cause of the natural world; and (iii) God created the natural world ex nihilo. Finally, call classical theismcvc any version of classical theism that includes the classical view of creation.[1] In this paper, I argue that the classical view of creation conflicts with our evidence that objects with an originating or sustaining cause require a material cause, and that since classical theismcvc includes the traditional doctrine of creation, classical theismcvc is called into serious doubt. 2. The Argument The argument I’ll defend can be expressed as follows: 1. All concrete objects that have an originating or sustaining cause have a mater…

Quick Sketch of a Case Against Classical Theism

First Argument: The Argument from Horrors, Hiddenness, Revulsion, and Inhospitable Environment

1. We’d expect horrors, hiddenness, revulsion, and an inhospitable environment if naturalism were true.
2. We wouldn’t expect horrors, hiddenness, revulsion, and an inhospitable environment if theism were true.
3. If we’d expect this data if naturalism were true, but we wouldn’t if theism were true, then the data confirms naturalism vis-à-vis theism.
4. Therefore, horrors, hiddenness, revulsion, and an inhospitable environment confirms naturalism vis-à-vis theism. (1-3)

Why we’d expect this data on naturalism, but not on theism:
o Horror: Some people suffer to the point where their life is prima facie ruined (e.g., being raped, tortured, dismembered, and driven permanently insane). If God exists, we’d expect that God would allow a person to suffer horrifically only if doing so is required for their deepest good (viz., endless intimate fellowship, giving ever-increasing knowledge of God). B…