The Blackwell Companion To Philosophy Of Religion by Charles Taliaferro, Paul Draper, Philip L. Quinn

By Charles Taliaferro, Paul Draper, Philip L. Quinn

In over seventy eight newly-commissioned essays, this awesome quantity presents a accomplished and authoritative consultant to the philosophy of religion.
Written through a lot of modern-day best figures, the amount surveys philosophical matters within the religions of the area, philosophical considered faith in Western background, and significant currents in twentieth-century philosophy of faith.

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This is not to deny that there may be other evidence for the multiverse hypothesis; however, the mere fact that the constants are right in our universe does not favor that hypothesis. 29 As Dennett (1987a, pp. 284-285) observes, human beings have been modifying the characteristics of animals and plants by artificial selection for thousands of years. However, the organisms thus modified were not created by human beings. Recall that I formulated the design argument as endorsing a hypothesis about how organisms were brought into being.

22 There is a third possibility – that the marksmen intended to kill the prisoner – but for the sake of simplicity (and also to make the firing squad argument more parallel with the argument from fine-tuning), I’ll ignore this for most of my discussion. 23 The issue, thus, is not whether (L1) or (L2) are true (both are), but which an agent should use in interpreting the bearing of observations on the likelihoods of hypotheses. In this respect the injunction of the weak anthropic principle is like the principle of total evidence – it is a pragmatic principle, concerning which statements should be used for which purposes.

24 In order to replicate in the fine-tuning argument the difference between the prisoner’s and the bystander’s points of view, imagine that we observe through a telescope another universe in which the constants are right. We bystanders can use this observation in a way that the 30 inhabitants of that universe cannot. 25 Notice that “I exist” when thought by the prisoner, is a priori, whereas “the prisoner exists,” when thought by the bystander, is a posteriori. Is it so surprising that an a priori statement and an a posteriori statement should differ in their evidential significance?

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