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This book is the first English-language monograph about Bishop Joseph Butler (1692–1752) by Japanese scholars. It is an especially interesting and controversial message coming as it does from Japan, a well-developed secular economic state where less than 1% of the population are Christians and opposing the recent trend of curtailing the eighteenth-century political economy into religiosity and theology. This multidisciplinary edited book presents a different and new perspective from the recent work of Oslington et al., which seeks to reduce the political economy of eighteenth- and nineteenth-century Britain to religiosity and theology, triggered by the writings of A. M. C. Waterman. Unlike those works, the present one aims to re-examine the largely forgotten Butler, who was said in the nineteenth century to be the most influential cleric and preacher in the Church of England of the previous century— not just as a clerical ideologue, but mainly as a proto-political economist before Adam Smith. In order to achieve this goal, first, the authors clarify that Butler's theory of conscience and probability, which began with passion and selfishness, was created with the development of eighteenth-century commercial society in mind. Second, the manner in which Butler's discourse was directed not at anti-Anglicans or eminent intellectuals, but at the majority of ordinary secular society, is explored. How it was consistent with and defended their sentiments and economic behavior, not only in Analogy but mainly in Fifteen Sermons, is also investigated and explained. Finally, readers see that Butler's antirational grasp of humanity and empiricist epistemology, based on “probability” presented in these inquiries, can in fact be considered a pioneering expression of the methodological premises of modern economics.
Joseph Butler's The Analogy of Religion (1736) is an important work in terms of its historical influence and its contemporary relevance. In it, Butler defends Christian belief against many well-known objections: for instance, that the evidence for Christianity is weak; that it is impossible to believe in miracles; that if God existed he would have revealed himself clearly to everyone. The problems Butler discusses are current in contemporary philosophy of religion, but his answers are often ignored, or given short shrift. Butler argues that by examining this world we have reason to believe its Creator is both benevolent and just; that virtue will be rewarded and vice punished. Even if we have doubts, we would be well advised to take Christianity seriously, given what is at stake. The work includes seminal discussions of life after death, personal identity, and the structure of our ethical thought. In addition to extensive notes, David McNaughton's edition includes a detailed synopsis, a selection from the correspondence between Butler and Samuel Clarke, and an oveview of philosophical influences on Butler's thought.
Offers a new interpretation of Butler's theology and suggests that exploration of his methods may contribute to modern thinking about ethics, language, the Church as well as religion and science.