What characterizes the postmodern condition, then, is not a rejection of grand stories in terms of scope or in the sense of epic claims, but rather an unveling of the fact that all knowledge is rooted in some narrative or myth… The result, however… is what Lyotard describes as a “problem of legitimation”… since what we thought were universal criteria have been unveiled as just one game among many. If we consider, for instance, the reality of deep moral diversity and competing visions of the good, postmodern society is at a loss to adjudicate the competing claims. There can be no appeal to a higher court that would transcend a historical context or a language game, no neutral observer or “God’s-eye view” that can legitimate or justify one paradigm or moral language game above another. If all moral claims are conditioned by paradigms of historical commitment, then they cannot transcend those conditions; thus every moral claim operates within a “logic” that is conditioned by the paradigm. In other words, every language game has its own set of rules. As a result, criteria that determine what constitutes evidence or proof must be game relative: they will function as rules only for those who share the same paradigm or participate in the same language game. The incommensurability of language games means that there is a plurality of logics that precludes any demonstrative appeal to a common reason. Recognition of the incommensurability of langauge games and the plurality of competing myths means that there is no consensus, no sensus communis. Many ? especially Christians ? lament this state of affairs… But is the problem as bad as we think? … In the face of this problem, we must not lose sight of the fact that what constitutes the postmodern condition is precisely a plurality of language games ? a condition in which no one story can claim either universal auto-legitimation (because of the plurality of “the people”) nor appeal to a phantom universal reason (because reason is just one myth among others, which is itself rooted in a narrative). And this plurality is based on the fact that each game is grounded in different narratives or myths (i.e. founding beliefs).
What is postmodernism? The answer to this question is sometimes offered as a historical thesis: postmodernism has been variously described as a kind of post– (after-) modern condition and is sometimes even linked to particular historical events such as student riots in 1968, the abandonment of the gold standard, the fall of the Berlin Wall, or, to be specific, 3:32 p.m. on July 15, 1972! Each candidate for the advent of postmodernism relies on an account of the supposed collapse of modernity. Trying to pinpoint the advent of the postmodern condition by linking it to a historical epoch, particular event, or even a particular cultural sphere (architecture, literature, music, visual arts) seems counterproductive, given the widespread disagreement about such historical claims. Further, it seems naïve to think that a Zeitgeist like postmodernism could be spawned by a single event. Instead of trying to pinpoint its historical origin or essence, I want to unpack an assumption that most commentators on postmodernism seem to share in common: postmodernism, whether monster or savior, is something that has come slouching out of Paris.
Deconstruction’s recognition that everything is interpretation opens a space of questioning — a space to call into question the received and dominant interpretations that often claim not to be interpretations that have been silenced. This is the constructive, yea prophetic, aspect of Derrida’s deconstruction: a concern for justice by being concerned about dominant, status quo interpretations that silence those who see differently. Thus, from its inception, deconstruction has been, at root, ethical — concerned for the paradigmatic marginalized described by the Old Testament as “the widow, the orphan, and the stranger.” To put it differently: Wall Street and Washington both want us to think that their rendering of the world is “just the way things are.” Deconstruction, by showing the way in which everything is interpretation, empowers us to question the interpretations of trigger-happy presidents and greedy CEOs — in a way not unlike the prophets’ questioning of the dominant interpretations of the of the world.
The Supreme Court has said that a religion, for purposes of the First Amendment, is distinct from a “way of life,” even if that way of life is inspired by philosophical beliefs or other secular concerns. … A religion need not be based on a belief in the existence of a supreme being (or beings, for polytheistic faiths), … nor must it be a mainstream faith … Without venturing too far into the realm of the philosophical, we have suggested in the past that when a person sincerely holds beliefs dealing with issues of “ultimate concern” that for her occupy a “place parallel to that filled by God in traditionally religious persons,” those beliefs represent her religion. … We have already indicated that atheism may be considered, in this specialized sense, a religion. … The Supreme Court has recognized atheism as equivalent to a “religion” for purposes of the First Amendment on numerous occasions … The Establishment Clause itself says only that “Congress shall make no law respecting an establishment of religion,” but the Court understands the reference to religion to include what it often calls “nonreligion.” … At one time it was thought that this right [referring to the right to choose one’s own creed] merely proscribed the preference of one Christian sect over another, but would not require equal respect for the conscience of the infidel, the atheist, or the adherent of a non-Christian faith such as Islam or Judaism. But when the underlying principle has been examined in the crucible of litigation, the Court has unambiguously concluded that the individual freedom of conscience protected by the First Amendment embraces the right to select any religious faith or none at all. … In keeping with this idea, the Court has adopted a broad definition of “religion” that includes non-theistic and atheistic beliefs, as well as theistic ones.
It is worth considering the strange media landscape in which political talk radio is a salient. Never before have there been so many different national news sources — different now in terms of both medium and ideology. Major newspapers from anywhere are available online; there are the broadcast networks plus public TV, cable’s CNN, Fox News, CNBC, et al., print and Web magazines, Internet bulletin boards, The Daily Show, e-mail newsletters, blogs. All this is well known; it’s part of the Media Environment we live in. But there are prices and ironies here. One is that the increasing control of U.S. mass media by a mere handful of corporations has — rather counterintuitively — created a situation of extreme fragmentation, a kaleidoscope of information options. Another is that the ever increasing number of ideological news outlets creates precisely the kind of relativism that cultural conservatives decry, a kind of epistemic free-for-all in which “the truth” is wholly a matter of perspective and agenda. In some respects all this variety is probably good, productive of difference and dialogue and so on. But it can also be confusing and stressful for the average citizen. Short of signing on to a particular mass ideology and patronizing only those partisan news sources that ratify what you want to believe, it is increasingly hard to determine which sources to pay attention to and how exactly to distinguish real information from spin.
Emphasizing shifting views of faith and the nature of evidence, Taliaferro has written a dynamic narrative history of philosophical reflection on religion from the 17th century to the present, with an emphasis on shifting views of faith and the nature of evidence. The book begins with the movement called Cambridge Platonism, which formed a bridge between the ancient and medieval worlds and early modern philosophy. While the book provides an overview of different movements in philosophy, it also offers a detailed exposition and reflection on key arguments, and the scope is broad from Descartes to contemporary feminist philosophy of religion.
If God does not exist, then what does? Is there good and evil, and should we care? How do we know what’s true anyway? And can we make any sense of this universe, or our own lives? Sense and Goodness answers all these questions in lavish detail, without complex jargon. A complete worldview is presented and defended, covering every subject from knowledge to art, from metaphysics to morality, from theology to politics. Topics include free will, the nature of the universe, the meaning of life, and much more, arguing from scientific evidence that there is only a physical, natural world without gods or spirits, but that we can still live a life of love, meaning, and joy. ~ Product Description
Suppose there is no God. This supposition implies that human life is meaningless, that there are no moral obligations and hence people can do whatever they want, and that the notions of virtue and vice, right and wrong, and good and evil have no place in the universe. Erik J. Wielenberg believes this view to be utterly erroneous and, in this thought-provoking book, he explains the reasons why. He argues that, even if God does not exist, human life can still have meaning, humans do have moral obligations, and human virtue is still possible. Wielenberg offers readers a cogent explanation of the ethical implications of naturalism — a view that denies the existence of the supernatural in human life. In his view virtue exists in a godless universe but it is significantly different from virtue in a Christian universe, and he develops naturalistic accounts of humility, charity, and hope. The overarching theme of Virtue and Value in a Godless Universe is what ethics might look like without God. Erik Wielenberg takes readers on an extraordinary tour of some of the central landmarks of this under-explored territory. ~ Product Description
No, to find real blasphemy, we have to look to ourselves and our forebears — those of us who have taken upon ourselves the name of Christ, and then, in the name of Christ, perform acts that make him weep. When our Christian forbears used the name of Christ to justify slavery, used the name of Christ to justify the history of anti-semitism and the long line of pogroms. When we used the name of Christ as the reason for apartheid and Jim Crow. When we use the name of Christ to kill the Irish Catholic or the Irish Protestant. Or the Serb or the Croatian or the Bosnian. When we use the name of Jesus as the banner under which we picket the funeral of President Clinton’s mother, or someone who has died of AIDS. When we get upset because the homeless are littering the sidewalk that leads to our church. When we expend more political effort toward getting a cut in our taxes than we do in making sure that the children of our country have decent food and shelter, and do it in the name of Christianity. When we do these things ? that’s when we should raise the cry of “Blasphemy.”
There’s a bi-modal distribution between people who think that any theory of consciousness that leaves out the first person is a hopeless theory, and those who think that any theory of consciousness that doesn’t leave out the first person is a hopeless theory. You’ve got to leave the first person out of your final theory. You won’t have a theory of consciousness if you still have the first person in there, because that was what it was your job to explain. All the paraphernalia that doesn’t make any sense unless you’ve got a first person in there, has to be turned into something else. You’ve got to figure some way to break it up and distribute its powers and opportunities into the system in some other way.
World Magazine describes their list as “the best titles proclaiming or applying a biblical worldview in a hostile 20th century”. World is a distinctly Christian publication: “We stand for factual accuracy and biblical objectivity, trying to see the world as best we can the way the Bible depicts it. Journalistic humility for us means trying to give God’s perspective. We distinguish between issues on which the Bible is clear and those on which it isn’t. We also distinguish between journalism and propaganda: We’re not willing to lie because someone thinks it will help God’s cause.” Accordingly, the list emphasizes works amenable to Christian theism, though also with a notable presence of Communist critique.
The problem of evil has challenged religious minds and hearts throughout the ages. Just how can the presence of suffering, tragedy, and wrongdoing be squared with the all-powerful, all-loving God of faith? This book gathers some of the best, most meaningful recent reflections on the problem of evil, with contributions by shrewd thinkers in the areas of philosophy, theology, literature, linguistics, and sociology. In addition to bringing new insights to the old problem of evil, Christian Faith and the Problem of Evil is set apart from similar volumes by the often-novel approaches its authors take to the subject. Many of the essays pursue classic lines in speculative philosophy, but others address the problem of evil through biblical criticism, the thought of Simone Weil, and the faith of battered women and African American slaves. As a result, this book will interest a wide range of readers. Contributors: Paul Draper, Eduardo J. Echeverria, Laura Waddell Ekstrom, Stephen Griffith, Del Kiernan-Lewis, Richard T. McClelland, Barbara Omolade, Richard Otte, Alvin Plantinga, John R. Schneider, Robert Stanley, Peter van Inwagen, Carol Winkelmann, and Keith D. Wyma.
Philosophical naturalism is frequently advocated as the only doctrine that a scientifically informed intellectual of our time can possibly consider. Angus Menuge has shown, however, that a wide range of powerful considerations can be brought forward against this philosophy. Menuge provides a close examination of leading naturalists such as Dawkins, Dennett and Churchland, and draws upon a wide range of critics from C. S. Lewis to Michael Behe, to provide what is arguably the most comprehensive critique of naturalism yet to appear. People who are interested in the Argument from Reason should be especially interested in Menuge’s disucssion. A must read for naturalists and for their opponents. ~ Victor Reppert
Philosophical naturalism, according to which philosophy is continuous with the natural sciences, has dominated the Western academy for well over a century, but Michael Rea claims that it is without rational foundation. Rea argues compellingly to the surprising conclusion that naturalists are committed to rejecting realism about material objects, materialism, and perhaps realism about other minds. "World Without Design is filled with excellent summaries of positions and philosophers and enough provocative argumentation to incite even the most naturalistically minded. It was a pleasure to read! ~ Christian Scholar’s Review • "Rea’s is a dense and closely argued book, illustrating the convergence of philosophy of religion and sophisticated metaphysics and representative of the best of Christian philosophy today." ~ Philosophia Christi
For more than thirty years James W. Sire has grappled with this issue. In this book he offers readers his most mature thought on the concept of a worldview, addressing such questions as: What is the history of the concept itself? What is the first question we should ask in formulating a worldview: What is the really real? or How do we know anything at all? How are worldviews formed existentially as well as intellectually? Is a worldview primarily an intellectual system, a way of life or a story? What are the public and private dimensions of a worldview? What role can worldview thinking play in assessing our own worldview and those of others, especially in light of the pluralism within which we live? In his widely used textbook The Universe Next Door, first published in 1976, Sire offered a succinct definition of a worldview and cataloged in summary fashion seven basic worldview alternatives. Students, critics, new literature and continued reflection have led him to reexamine and refine his definition of a worldview. This companion volume to The Universe Next Door is the fruit of that effort. Here is an excellent resource for all who want to explore more deeply how and why worldview thinking can aid us in navigating our pluralistic universe.
A key to the mentality of the left is that it judges itself by its best intentions, and judges its opponents — America chief among them — by their worst deeds.
Post-modernists know many ways to disparage and eliminate claims to truth in all of these dimensions. If history (as assessment of what actually happened) is infinitely malleable at the behest of the powerful, if moral suppositions about what histories are important to recover, are arbitrary, if personal experience has nothing to do with collective acknowledgment of truth, if human suffering is not accessible to moral judgement at the moment or post facto, and if the facts of history cannot be attributed in some tangible way to human agency, then both judicial institutions and truth commissions are philosophically illegitimate. Such illegitimacy would spell the demise of Christian ethics, of course, for the discipline, with Christian theology, has a stake in the truths of history, in vital distinctions between just and unjust suffering, and in the obligations which persons and societies owe to identify, curb, and remedy wrongs suffered by any of our neighbours.
There is no consensus yet about the details of the scientific image of persons. But there is broad agreement about how we must construct this detailed picture. First, we will need to demythologize persons by rooting out certain unfounded ideas from the perennial philosophy. Letting go of the belief in souls is a minimal requirement. In fact, desouling is the primary operation of the scientific image. "First surgery," we might call it. There are no such things as souls, or nonphysical minds. If such things did exist, as perennial philosophy conceives them, science would be unable to explain persons. But there aren’t, so it can. Second, we will need to think of persons as part of nature — as natural creatures completely obedient and responsive to natural law. The traditional religious view positions humans on the Great Chain of Being between animals on one side and angels and God on the other. This set of beliefs needs to be replaced. There are no angels, nor gods, and there is nothing — at least, no higher beings — for humans to be in-between. Humans don’t possess some animal parts or instincts. We are animals. A complex and unusual animal, but at the end of the day, another animal.
Despite the pluralism of contemporary American culture, the Judaeo-Christian legacy still has a great deal of influence on the popular imagination. Thus it is not surprising that in this context atheism has a slightly scandalous ring, and unbelief is often associated with the lack of morality and a meaningless existence. Distinguished philosopher and committed atheist Michael Martin sets out to refute such notions in this thorough defense of atheism as both a moral and a meaningful philosophy of life. Martin shows not only that objective morality and a purposeful life are possible without belief in God but also that the predominantly Christian worldview of American society is seriously flawed as the basis of morality and meaning. ~ Product Description
In this age of supposed scientific enlightenment, many people still believe in mind reading, past-life regression theory, New Age hokum, and alien abduction. A no-holds-barred assault on popular superstitions and prejudices, with more than 80,000 copies in print, Why People Believe Weird Things debunks these nonsensical claims and explores the very human reasons people find otherworldly phenomena, conspiracy theories, and cults so appealing. In an entirely new chapter, "Why Smart People Believe in Weird Things," Michael Shermer takes on science luminaries like physicist Frank Tippler and others, who hide their spiritual beliefs behind the trappings of science. Shermer, science historian and true crusader, also reveals the more dangerous side of such illogical thinking, including Holocaust denial, the recovered-memory movement, the satanic ritual abuse scare, and other modern crazes. Why People Believe Strange Things is an eye-opening resource for the most gullible among us and those who want to protect them. ~ Book Description
In its worse forms, conservatism is a matter of “I hate strangers and anything that’s different.” But in its better forms, conservatism simply says that the structures of society, both civil and political, religious and so on, are the result of a long series of trial-and-error experiments by millions of human beings, not only all over the world, but through time. And that you should toss out received wisdom only very carefully. Obviously there are some ideas that were around for centuries that were not good (slavery comes to mind). But when people have been doing something for a millennium or two, there is probably a reason. And you better be pretty careful before you just throw it out.
Almost a decade ago, Alvin Plantinga articulated his bold and controversial evolutionary argument against naturalism. This intriguing line of argument raises issues of importance to epistemologists and to philosophers of mind, of religion, and of science. In this, the first book to address the ongoing debate, Plantinga presents his influential thesis and responds to critiques by distinguished philosophers from a variety of subfields. Plantinga’s argument is aimed at metaphysical naturalism or roughly the view that no supernatural beings exist. Naturalism is typically conjoined with evolution as an explanation of the existence and diversity of life. Plantinga’s claim is that one who holds to the truth of both naturalism and evolution is irrational in doing so. More specifically, because the probability that unguided evolution would have produced reliable cognitive faculties is either low or inscrutable, one who holds both naturalism and evolution acquires a "defeater" for every belief he/she holds, including the beliefs associated with naturalism and evolution. Following Plantinga’s brief summary of his thesis are eleven original pieces by his critics. The book concludes with a new essay by Plantinga in which he defends and extends his view that metaphysical naturalism is self-defeating. ~ Book Description
The Edge, an unassuming gathering of the worlds’ “most complex and sophisticated minds…asking each other the questions they are asking themselves” kicks of the new year with: “What is your question? Why?” The answers range in quality and interest from the disingenuous and rhetorical: “Are we ever going to be humble enough to assume that we are mere animals, like crabs, penguins, and chimpanzees, and not the chosen protégés of this or that God?” to the esoteric: What is the difference between the sigmundoscope and the sigmoidoscope? A number of these intellectuals are troubled by age-old, philosophical questions like the source of evil and the nature of identity. But unfortuntely, honest bewilderment and questioning are noticeably scarce, and in their stead are pedantry, scientistic surety, and several smug, scornful dismissals of philosophical and theological approaches to the same issues. In some cases, the essays reads like satire, guilelessly betraying the inability of science on its own to answer important questions. For example, Rafael Núñez argues that finally admitting we are merely animals is a road to peace. It is a relief to learn that what I thought were hateful slurs, like “Capitalist Dog”, actually hold the seeds of reconciliation. James Gilligan’s decent essay considers the limits of science, and almost admits this problem. (2/7/02)
The “Midas touch” picture of consciousness, as I call it — is the view that to take something as our ‘object’ automatically transforms it in some essential way (possibly even making it ‘mental’). How, exactly, consciousness — or for that matter language, or culture — being what it is, could make a tree or block of ice what it is, or turn something that was not already a tree or block of ice into one, is truly hard to say. We actually know how trees etc. come about, and they are not made by consciousness. One can also safely say that the story about how consciousness supposedly does its transforming and productive work has never been satisfactorily told. The second interpretation plays off of the saying that one cannot escape consciousness — cannot, as it is often said, “step outside of one’s mind.” Certainly, to be conscious of anything one must be conscious. But it does not follow from this that one cannot compare a thought to what it is about and whether it “matches up” or not. Only confusion could make one think it does — a confusion probably based upon the “Midas touch” picture of consciousness. [Editor’s note: Midas, in Greek mythology, had the ability to turn everything he touched into gold.]
For obvious reasons, PoMos hate science more than dogs hate vacuum cleaners, and they bark at it about as much. You see, scientists work on precisely the opposite assumptions as PoMos; they actually think that facts exist outside of clever word games. You can say all you like that physics is phallocentric, but it’s not going to change the rules of thermodynamics. This really pisses off PoMos, because scientists keep making really cool gadgets that work while, to date, Duke’s English department hasn’t been able to make an airplane run on metaphors or to illuminate a football stadium with the adverbs from James Joyce’s Dubliners.