Gathering 49 readings on a variety of topics — science and pseudoscience; rationality, objectivity, and values in science; laws of nature; models of explanation, among others — this anthology introduces students to the often challenging problems examined by major thinkers in the field. Combine this with thoughtful and thorough apparatus, and Philosophy of Science: The Central Issues is the most flexible and comprehensive collection ever created for undergraduate courses. ~ Product Description
This book contains a thorough and balanced series of dialogues introducing key topics in philosophy of religion, such as: the existence and nature of God, the problem of evil, religious pluralism, the nature of religious experience, immortality, and the meaning of life. A realistic cast of characters in a natural setting engages in a series of thought-provoking conversations; the dialogue format of these conversations captures typical student attitudes and questions concerning religious belief; allows comparison of important themes throughout the dialogues; encourages the interjection of insights, observations, questions, and objections; and introduces related points when they would naturally arise, instead of relegating them to a later chapter. As well as presenting a detailed and probing discussion, each dialogue includes a list of key terms, a set of study questions, and a bibliography – all of which make this an excellent text for courses in philosophy of religion and introductory philosophy classes. ~ Product Description
The Abortion Controversy (second edition) is a superb anthology in which all the major viewpoints on abortion are well represented. Highlights include Michael Tooley’s latest formulation of his argument against foetal personhood, Judith Jarvis Thomson’s classic “A Defense of Abortion”, David Boonin-Vail’s brilliant 1997 defense of what he calls the “Responsibility Objection” to Thomson’s argument, and Keith Pavlischek’s interesting 1998 critique of Thomson and Boonin-Vail. Pavlischek essentially admits that Boonin-Vail’s arguments succeed, but points out (correctly, I think) that those arguments entail that if a woman becomes pregnant to a man who wishes to play no part in the child’s life, then that man, the father, is not morally obliged to pay child-support to the mother. Pavlischek thinks that many pro-choicers would find this implication unacceptable. I would add that on the other hand, many pro-choicers would regard this implication as perfectly just, so that Boonin-Vail’s defense of Thomson is (for them at least) ultima facie sound. These are just some of the interesting issues covered in the book; there are many more. Since no other anthology is as wide-ranging, up-to-date and authoritative as this one, “The Abortion Controversy” is essential reading for anyone who is interested in the philosophical debate over abortion. ~ Dean Stretton at Amazon.com
Of course, the study of the moral beliefs of different cultures can be helpful in a number of ways. It can open our eyes to the fact that different groups have disagreed about moral questions — even on some of the matters that seem most self-evident to us. If nothing else, this may deepen our desire to discover to what extent our own moral views can be defended. And it may leave us more open to the possibility of deciding that it is actually some of our own moral views that are mistaken and in need of revision. Furthermore, the study of the moral beliefs of other groups can help us discover arguments for or against some position — arguments that we might otherwise have overlooked but that are worthy of careful consideration. And, of course, the study of the moral beliefs of other groups can be interesting in its own right.
The author, president emeritus of Union Theological Seminary, has produced a work that deserves close scrutiny. The casual reader is likely to conclude that Shriver is addressing, in some flight of fancy, the oxymoronic. After all, political forgiveness seems patently absurd, especially given the history of the 20th century-not to mention our contemporary culture of violence. However, while recognizing that forgiveness is a morally complex concept, Shriver argues that it reaches beyond the realm of the personal to the arena of political ethics. He contends that forgiveness is (or at least should be seen as) an indispensable element in politics and that it is an essential ingredient in our attempt to construct a proper political ethics. Not everyone will be persuaded by Shriver’s attempt to make forgiveness the cornerstone of a political ethic; nonetheless, his argument should not be ignored. ~ Library Journal
We [must] listen carefully to those we teach. We encourage every question, and we make it clear that dealing honestly with questions that come up is the only path to a robust and healthy faith. We will never “pooh-pooh” difficulties, or take any problem with anything less than utter seriousness, or direct the slightest reproach or shame on anyone for having questions and doubts. When we don’t honestly know what to say at the time, we will just say so. We will go away and find an answer through study, conversation, and prayer.
…the Central Idea of the consilience worldview is that all tangible phenomena, from the birth of the stars to the workings of social institutions, are based on material processes that are ultimately reducible, however long and torturous the sequences, to the laws of physics.
Our hunger for Jesus is a signal of who we are and why we are here, and it also is the basis of our humanity’s enduring response to Jesus. For he always takes individual human beings as seriously as their shredded dignity demands, and he has the resources to carry through
with his high estimate of them.
Imagine that you have been miraculously transported to the dark kingdom of hell, and there you get a glimpse of the sufferings of the damned. What is their punishment? Well, they have eternal back itches, which ebb and flow constantly. But they cannot scratch their backs, for their arms are paralyzed in a frontal position, so they writhe with itchiness throughout eternity. But just as you are beginning to feel the itch in you own back, you are suddenly transported to heaven. What do you see in the kingdom of the blessed? Well, you see people with eternal back itches, who cannot scratch their own backs. But they are all smiling instead of writhing. Why? Because everyone has his or her arms stretched out to scratch someone else’s back, and, so arranged in one big circle, a hell is turned into a heaven of ecstasy. In our story people in heaven, but not in hell, cooperate for the amelioration of suffering and the production of pleasure. These are very primitive goods, not sufficient for a full-blown morality, but they give us a hint as to the objectivity of morality. Moral goodness has something to do with the ameliorating of suffering, the resolution of conflict and the promotion of human flourishing.
How should one live? There are few questions, I think, that are as gripping and as inescapable as this one. Unlike many of the other classical questions of philosophy, this question — the central question of moral philosophy — seems pressing and important. It matters what answers we come up with, for it matters what I do with my life. What I make of myself, how I live, what I do, what kind of person I become — these things are of vital concern to each of us, even if few of us normally reflect on them in a systematic or critical fashion.