Religion Photos of the Week
You too could have been a Buddhist monk, and other recent religion photos of the week.
There are basically three philosophical questions of interest about miracles. The first is whether miracles are possible. The second is whether anyone can ever be justified, epistemologically speaking, in believing that a miracle has occurred. With regard to this question it is important to note that the fact one can imagine conditions in which belief in a miracle would would be justified does absolutely nothing to show that anyone has been so justified. The third question is whether anyone is or has been so justified.[1] These questions can be answered in short order. The first two questions have sheltered philosophers from dealing with the only philosophically significant question about miracles per se -- the third question.
The first two questions lead to various questions concerning the laws of nature, and naturalism versus supernaturalism. These issues may be worth pursuing in their own right, but they are of little consequence when it comes to the important third question about miracles. Is anyone epistemologically justified in believing in a miracle--for example, on the basis of Scripture and historical evidence? The question is not the modal one of whether one could be justified, but whether anyone is (or has been) so justified. It is this third question that Hume addresses in Part II of his essay, and it is this question that was of primary concern to him...In Part II he argues straightforwardly and on the basis of ordinary reasons--the kind used all of the time to dismiss such reports--that no one is justified in believing in miracles.
Philosophical discussion about miracles frequently ignores the question (Hume's central concern) of whether there exists historical evidence, testimony--including testimony in the form of Scripture--or first-hand experience, that justifies belief in the miraculous. Those who wish to champion miracles either argue that such evidence exists or else they merely assume it. But the question of whether such evidence does exist, by itself, is the crucial question about justified belief in miracles."
[1] A fourth question might be 'what is a miracle?' I do not, however, think that there is much of philosophical interest attached to this question. Aquinas' definition suffices: "Those things are properly called miracles which are done by divine agency beyond the order commonly observed in nature" (Summa Contra Gentiles, III). Following Hume, a miracle is frequently defined as a violation of a law of nature, but technically speaking this is a mistake. Laws of nature are meant to account for or describe natural events, not supernaturally caused events. Miracles, being outside the scope of laws of nature, cannot properly be seen as violations of them.
From The Cambridge Companion to Miracles, pp. 291-294.
Labels: "miracles", David Hume
Labels: "miracles"
It is not often that I encounter a book which forces me to undergo a fundamental rethink on a vital issue. Michael Alter’s The Resurrection: A Critical Inquiry is one such book. The issue it addresses is whether the New Testament provides good evidence for Jesus’ Resurrection from the dead. Prior to reading Michael Alter’s book, I believed that a Christian could make a strong case for Jesus’ having been raised from the dead, on purely historical grounds. After reading the book, I would no longer espouse this view. Alter has convincingly demolished Christian apologists’ case for the Resurrection – and he’s got another book coming out soon, which is even more hard-hitting than his first one, judging from the excerpts which I’ve read.If you think that's stunning you won't believe what Torley says next, about the minimal facts and the maximal data approaches to defending the resurrection:
Diehard skeptics will of course dismiss the Resurrection as fiction because they reject the very idea of the supernatural, but Michael Alter, a Jewish author who has spent more than a decade researching the Resurrection, isn’t one of these skeptics. Alter willingly grants for the sake of argument the existence of a personal God Who works miracles and Who has revealed Himself in the Hebrew Bible. Despite these generous concessions to his Christian opponents, I have to say that Alter’s book is the most devastating critique of the case for the Resurrection that I have ever read....reading Alter’s book will make you realize that what historians know about Jesus’ crucifixion, burial and post-mortem appearances to his disciples is very little: far too little for a Christian to base their belief in the reality of Jesus’ Resurrection on the historical evidence alone. I now believe that only the grace of God could possibly justify making such an intellectual commitment.
Labels: Alter, Minimal Facts, resurrection of Jesus, Torely
Labels: "Outsider Test Links", Outsider Test
Labels: Ending Philosophy of Religion, skepticism
The particulars of our birth largely determine who we become and the representations of reality we construct in our minds. Our environment channels our vast potential into a particular identity. How we end up speaking, thinking, feeling and acting owes much to the examples, opportunities and ideas to which we are exposed. From childhood until the day we die we are subject to a steady stream of influences – familial, corporate, state, school, religious, cultural – working to shape our habits, beliefs, assumptions, ideals and aims: our picture of reality.
The goals that appear valuable to us, and the best route to achieving them, emerge from the confluence of these forces. Standing between reality and our understanding of the world is the arbitrary process by which our identity is formed. If we are not to be misled by the mental constructs we inherit, we have to question them. This is easier said than done.
Anyone setting out to understand themselves and society – why it is the way it is and how it could be different -- faces obstacles at every turn, many of which exist precisely to mislead and misdirect.
By the time we’ve developed the capacity to begin questioning our identity, much of who we are has already been established. The emotional loyalties we develop towards our family, friends and community are entangled with ideas they pass on to us. To question effectively we need to place a higher value on the elusive ideal of truth than on loyalties to nation, religion, race, culture or ideology – in short to our inherited identity. We need to be able to cultivate enough doubt and uncertainty to look at our beliefs – our definitions of success, failure, love, family, good, bad, right and wrong – with skepticism.
Faith in every authority, expert and tradition needs to be put on hold long enough to be interrogated. As our mental faculties mature and strengthen, to challenge is to focus them not just on ideas that clash with our inherited identity, but on the very process that generated it.
Labels: "Outsider Test Links"