By Garth L. Hallett
Charting a "middle manner" among the extremes represented by way of Alvin Plantinga and Richard Swinburne, Garth Hallett explores the thesis that if trust in different minds is rational and actual (as it absolutely is), so too is trust in God. He makes a robust case that once this parity declare is competently limited to a unmarried, sound other-minds trust, trust in God and trust in different minds do end up epistemically similar. This consequence, and the unique course that ends up in it, will curiosity scholars and students in philosophy of faith and theology.
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The scientific viewpoint had to be the exclusive viewpoint. Whatever lay beyond its purviewincluding Godwas meaningless. ")31 The influence here starkly revealed subtly suffuses our culture. Of his communist past, Lepp reports, "I do not recall ever being disturbed by the mystery of the ultimate origin of things. "35 Theists, impressed by the order in the universe, the anthropic principle, or the like, might contest the absoluteness of this saying but not its basic thrust. The beliefs Russell cites are not scientific beliefs.
14 As Purtill notes, this impression hardly deserves the name of an argument. And yet, "the emotional force of the size and age of the universe, once it is imaginatively grasped, is very great. To many people the universe, as science shows it to us, does not feel like the sort of universe which would be made by a personal god. " Belief in other minds is safe from any comparable corrosion. Indeed, it is our conception of human care and concern, so limited in time and space, that accounts for this impression of a cold, uncaring cosmos.
However, I need not establish this claim or continue the debate in this fashion. For my present purpose, it is more pertinent to note that Russell rejected this whole linguistic approach to philosophical questions, as do many contemporary philosophers. Their opposition, far from causing difficulty, confirms the case I am making for the reflective inadequacy and relative inaccessibility of the reasons people have for their beliefs. If I am right, Russell's disagreement is more verbal than factual, but Russell does not see it that way, since he conceives the relationship between the verbal and the factual very differently than I do.