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International Journal for Philosophy of Religion, 2010
To suggest that Daniel Dennett is a deist is to invite ridicule. Dennett is both an avowed atheist and defender of naturalism in philosophy. Yet if we pay heed to the entirety of Dennett’s claims a curious picture emerges. My suggestion is that Hegel and Marx represent the rival responses to what we might call the modern predicament: what is the nature
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To suggest that Daniel Dennett is a deist is to invite ridicule. Dennett is both an avowed atheist and defender of naturalism in philosophy. Yet if we pay heed to the entirety of Dennett’s claims a curious picture emerges. My suggestion is that Hegel and Marx represent the rival responses to what we might call the modern predicament: what is the nature
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2020
Given recent work in quantum physics suggesting that our world is just one world in a series of many, Leland Royce Harper calls for a shift in our concept of the monotheistic God of Judeo-Christian tradition. In Multiverse Deism: Shifting Perspectives of God and the World, Harper argues that those who wish to maintain that the Judeo-Christian God ...
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Given recent work in quantum physics suggesting that our world is just one world in a series of many, Leland Royce Harper calls for a shift in our concept of the monotheistic God of Judeo-Christian tradition. In Multiverse Deism: Shifting Perspectives of God and the World, Harper argues that those who wish to maintain that the Judeo-Christian God ...
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2018
In the popular sense, a deist is someone who believes that God created the world but thereafter has exercised no providential control over what goes on in it. In the proper sense, a deist is someone who affirms a divine creator but denies any divine revelation, holding that human reason alone can give us everything we need to know to live a correct ...
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In the popular sense, a deist is someone who believes that God created the world but thereafter has exercised no providential control over what goes on in it. In the proper sense, a deist is someone who affirms a divine creator but denies any divine revelation, holding that human reason alone can give us everything we need to know to live a correct ...
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Philosophy, 1931
Thosewho still interest themselves in problems connected with God, Freedom, and Immortality are not accustomed to look to natural science for any light on these dark places. It is usually admitted that the scientific method operates with basic assumptions which are far from binding on philosophers, and which indeed have no very satisfactory ...
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Thosewho still interest themselves in problems connected with God, Freedom, and Immortality are not accustomed to look to natural science for any light on these dark places. It is usually admitted that the scientific method operates with basic assumptions which are far from binding on philosophers, and which indeed have no very satisfactory ...
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1990
“Deism,” from the Latin deus, denotes belief in some form of deity. As with “latitudinarianism,” the term “deism” resolutely resists definitions both now and when it is first used. In England in the 17th and 18th centuries, the term applies to a range of people from un-Christian theists to anti-Christian theists.
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“Deism,” from the Latin deus, denotes belief in some form of deity. As with “latitudinarianism,” the term “deism” resolutely resists definitions both now and when it is first used. In England in the 17th and 18th centuries, the term applies to a range of people from un-Christian theists to anti-Christian theists.
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1992
Abstract Butler’s Analogy of Religion of 1736 was intended as a response to deism and so successful was it that it can in many ways be seen as having dealt the mortal blow. As Hume’s attitude well illustrates, Butler’s reputation was quickly established, and the work was to remain a classic text for over a century.
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Abstract Butler’s Analogy of Religion of 1736 was intended as a response to deism and so successful was it that it can in many ways be seen as having dealt the mortal blow. As Hume’s attitude well illustrates, Butler’s reputation was quickly established, and the work was to remain a classic text for over a century.
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1972
The stand made by Byrom and Law is no isolated rearguard action; it arises directly out of the prolonged religious controversy of the early 18th century. Some analysis of this controversy is necessary if we are to make sense of Byrom’s subsequent propaganda for Law’s new way of ideas, and his expression of their latent aesthetic consequences.
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The stand made by Byrom and Law is no isolated rearguard action; it arises directly out of the prolonged religious controversy of the early 18th century. Some analysis of this controversy is necessary if we are to make sense of Byrom’s subsequent propaganda for Law’s new way of ideas, and his expression of their latent aesthetic consequences.
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Abstract This chapter shows how English Christian evidentialists of the early eighteenth century utilized historically and empirically based arguments to refute the skeptical views of deists who rejected the divine origin of the Bible and denied the historicity of biblical miracles.
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