Download PDF , by Alvin Plantinga
, by Alvin Plantinga
Download PDF , by Alvin Plantinga
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Product details
File Size: 494 KB
Print Length: 144 pages
Page Numbers Source ISBN: 0802872042
Publisher: Eerdmans (April 13, 2015)
Publication Date: April 13, 2015
Sold by: Amazon Digital Services LLC
Language: English
ASIN: B00WIVFQTO
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This is a dumbed-down and shortened version of Plantinga's brilliant "Warranted Christian Belief". It's a good introduction to Plantinga's epistemology for people who have no philosophical background, but laymen shouldn't think that, after reading this short book, they've mastered Plantinga's thought (which is the case with the person who gave this book a one star review). If the reader is interested in other books which are half technical and half aimed at they lay person, they should see his "Where the Conflict Really Lies: Science Religion, and Naturalism" and "Warranted Christian Belief", but be warned that those books are not nearly as readable/easy to understand as this book.
This book is compelling only if one comes to accept what he is trying to prove: that Christian belief has warrant. That is not the same thing as proving that it is true. Others may attempt to do that, but Plantinga thinks it a futile task. Christian belief can only be shown to be more probable than not. It cannot be prove true with 100% certainty. If you fail to understand the limitation of this work, then it will frustrate you immensely.
Significant and systematic defense of the Christian faith, proposed in a highly logical and self-contained treatise. An incredible feat of using logic & reason to show the merit & warrant of the faith of intelligent & carful thinkers. Clearly one of the most important religious philosophy books of modern time.I’ll admit I felt portions of his core (Aquila’s/Calvinistic) model were not as impregnable as they had been billed. However, on average, I fit into the mold he describes, so maybe I’m objecting too much. And most of what comes after the A/C model presentation requires acceptance of the model as a predicate; if you’re not with him on that,I made tons of highlights that I’ll make into a personal study guide.
A very readable and very compelling explanation as to why Christian belief is basic and why it is completely defensible rationally. What is basic belief? (I admit I didn't understand this until reading this). When you walk into a room and you see a chair, you have a belief that there is a chair there. You don't need rational, philosophical arguments to prove it. You have direct, incontrovertible evidence. How Christian belief is basic in that sense I will let Dr Plantiga explain.
Illuminary Alvin Plantinga, twice Gifford Lecturer and “America’s leading orthodox Protestant philosopher of God†(TIME), curtails his 530 paged magnum opus, Warranted Christian Belief, into an accessible 126 paged Knowledge and Christian Belief. Alvin’s highly nuanced language insists attentive reading despite his simplistic thesis: Christian belief, if true, warrants belief. There are four major characteristics of warranted belief: (1) cognitive faculties functioning properly; (2) appropriate cognitive environment for those faculties; (3) according to design; and (4) successfully aimed at truth (see italicized at the bottom of p. 28). Alvin follows the “A/C (Aquinas and Calvin) model†of sensus divinitatis as “basic†or presuppositional. Just as seeing the sun rise is basic–without the arduous need of cognitive activity–warranted belief arises through the work of the Holy Spirit and sensus divinitatis (seed of divinity), if true, as basic. What does this mean? Christian belief on its own ground is firmly rooted; the question of “is it true?†cannot be answered by the philosophers: it is God’s domain.[...]
Before I say anything, I will say first that Plantinga's work on warrant has been terribly misunderstood and misused in the popular sphere. In part, this is due to philosophers such as William Lane Craig, who, though I'm sure he didn't intend to make this implication, by appealing to Plantinga's proper basicality in the context of an argument for the reality of God, has implied that this is some sort of theistic argument. It is not. The problem facing Christian epistemologists is this: the vast majority of Christians today, and indeed the vast majority of Christians who have ever lived, have never studied philosophy, history, science, or apologetics. So how can they know that God exists and Christianity is true? We wouldn't deny that they have a true relationship with God in Christ, but are we forced to say that they have a true, but unwarranted belief unless they have studied apologetics or academic theology?Plantinga's answer is no: whether or not Christians have formally studied theology or apologetics, they are still warranted in holding belief in God and Christ. Essential to this is Plantinga's four criteria for a warranted belief: it must be the result of a cognitive faculty intended to produce true belief, that faculty must be functioning in the environment for which it was designed, it must be well designed, and it must be operating without defects. What the careful reader will notice is that these criteria are inescapably teleological: the implication is that if a faculty was not designed for anything at all, or if it is oriented merely towards survival and not truth for its own sake, then all of one's beliefs produced by said faculty are unwarranted. This is where Plantinga gets the evolutionary argument against naturalism. But for the sake of this book, that's besides the point. What all of us recognize is that on the Christian view, rationality is one such faculty of the mind aimed at truth: one can really have warranted beliefs derived from rationality.The critical point, for Plantinga, is that it is not the only such faculty. There is what John Calvin calls the "sensus divinitatis." This is the inherent sense of divinity we all possess. In support of this, Plantinga points to anthropological evidence suggesting that most people, under certain conditions, spontaneously form the belief that there is a person such as God. They do so when observing the beauty of the world, reflecting on the sheer gratuitous nature of existence, and so on. This is not the result of a philosophical argument like "The world is beautiful, therefore theism." Instead, it is spontaneous and formed without argument. As Plantinga points out, if Christian theism is true, there is very likely something such as the sensus divinitatis. Thus, if Christian theism is true, then a properly basic belief in God is very likely warranted.Plantinga aims to extend this beyond mere theism and towards Christian theism. Essentially, he does so by appealing to the internal witness of the Holy Spirit. Again, it's key to point out that this is not an argument for the truth of Christianity. It is not as if a person says "I have the witness of the Spirit, therefore you ought to accept the Christian faith." Instead, the argument is that if Christian theism is true, then there is probably something like the witness of the Spirit which provides warrant directly, apart from rational argument. In my estimation, Plantinga's argument is largely sound, and accomplishes the task of showing how your average believer is warranted in subscribing to Christianity, even if they are not philosophically astute.There's one question I have with respect to Plantinga's extended A-C model. In his chapter on whether pluralism constitutes a defeater for Christian belief, Plantinga cashes out the nature of an arbitrary conclusion. It's not arbitrary to subscribe to one faith in the midst of many faiths as long as one thinks one is privy to a source of warrant that most other persons are not. For example, if one has studied a set of unique arguments providing warrant for Christianity and most people have not, it's not arbitrary to hold Christianity. If one has reflected upon purported defeaters for Christian belief and concluded that they are unsound, it's not arbitrary to take them as unsuccessful. Similarly, Plantinga says, if one believes oneself to be privy to the witness of the Spirit, then it's not arbitrary to hold most others to be wrong. I follow Plantinga most of the way here, but I'm not sure how to get around the objection that there are other faiths which seek warrant in the same fashion. For example, Mormons believe that the witness of the Spirit (understood in Mormon terms) provides warrant for one's belief in the historicity of the Book of Mormon. Plantinga, presumably, holds that they are wrong.I'm not sure how one could avoid the charge of arbitrary belief if one rejects the notion that a Mormon is warranted in the same sense that a classical Christian is. Of course, one could suggest that since Mormonism is false, their warrant is not genuine, and this would be fine as far as it goes, since Plantinga's argument is that if Christian theism is true, then it is probably warranted in a basic way. Still, I think that in order to avoid the charge of arbitrary selection of beliefs, one would need a way to more substantially distinguish between the Mormon experience and the classical Christian experience. I'm sure Plantinga has discussed such objections elsewhere, and I'm certainly not claiming a decisive refutation of Plantinga's thesis (as I said, I go with it all the way with respect to theism in general). Still, this is a question I'm still working through.Altogether, I recommend that those who are interested in Plantinga's overall thesis consult this book for an introduction to his views, recognizing that he has developed them in more depth in his three volume series on warrant and Christian belief.
I am always impressed by Alvin Platinga's response to the various forms of atheistic worldview. This is a short book where he summed up some of his responses.
This book is well written, and a non-philosopher should be able to understand it all. Plantinga here also presents his major arguments with slight variations from before, all updates done in response to all that has been written about the arguments. So it's all reasonable and very well argued.
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