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This book presents a defense of the reality of God in the sense in which Nietzsche proclaimed His death. It explores various contemporary versions of Nietzsche's maxim God is dead and proposes an alternative to them. Philip E.Devine critically examines three views that, in one way or another, accept the death of God and take it as central to the intellectual life: pragmatism, which asserts that the only end of the intellectual life is the pursuit of worldly goods other than truth; relativism', which admits a multiplicity of truths corresponding to the modes of life pursued by human beings; and nihilism, to which the pursuit of truth is a deception. Devine then defends his own position on the nature of God and religion and argues for a convergence between the concerns of faith and philosophy.
The debate over the place of religion in secular, democratic societies dominates philosophical and intellectual discourse. These arguments often polarize around simplistic reductions, making efforts at reconciliation impossible. Yet more rational stances do exist, positions that broker a peace between relativism and religion in people's public, private, and ethical lives. Christianity, Truth, and Weakening Faith advances just such a dialogue, featuring the collaboration of two major philosophers known for their progressive approach to this issue. Seeking unity over difference, Gianni Vattimo and René Girard turn to Max Weber, Eric Auerbach, and Marcel Gauchet, among others, in their exploration of truth and liberty, relativism and faith, and the tensions of a world filled with new forms of religiously inspired violence. Vattimo and Girard ultimately conclude that secularism and the involvement (or lack thereof) of religion in governance are, in essence, produced by Christianity. In other words, Christianity is "the religion of the exit from religion," and democracy, civil rights, the free market, and individual freedoms are all facilitated by Christian culture. Through an exchange that is both intimate and enlightening, Vattimo and Girard share their unparalleled insight into the relationships among religion, modernity, and the role of Christianity, especially as it exists in our multicultural world.
This collection of essays presents a systematic analysis of some of the foremost issues in the philosophy of religion. The focus is on the epistemology of religion, the most significant area of recent interest in the field. After developing a religious epistemology in the first half of the book, that epistemology is both further expanded, and explicitly applied to salient issues in the contemporary discussion. The central question throughout the essays is how our world-views affect our perception, especially our perception of God. The first essays set out a general epistemology of perception. The next two sets of essays build upon this in assessing the cognitive value of religious experience, and analyzing the proper epistemic foundations for belief in God. Then, in view of the role of faith developed in those essays, the final essays address the dual challenges to traditional theism of theological non-realism and of religious pluralism.
No issue is more fateful for civilization than moral relativism. History knows not one example of a successful society which repudiated moral absolutes. Yet most attacks on relativism have been either pragmatic (looking at its social consequences) or exhorting (preaching rather than proving), and philosophers' arguments against it have been specialized, technical, and scholarly. In his typical unique writing style, Peter Kreeft lets an attractive, honest, and funny relativist interview a "Muslim fundamentalist" absolutist so as not to stack the dice personally for absolutism. In an engaging series of personal interviews, every conceivable argument the "sassy Black feminist" reporter Libby gives against absolutism is simply and clearly refuted, and none of the many arguments for moral absolutism is refuted.
Post-Secular Philosophy is one of the first volumes to consider how God has been approached by modern philosophers and consider the links between theology and postmodern thought.
To claim to believe in God without accepting that God exists independently of human minds would mean reducing God to merely a human construct, thus not real enough for being the object of religious worship. This book sets out to challenge this common view on existence and religious belief. Arguing from concrete examples of language use in children's make-believe play and other ordinary situations, Erica Appelros suggests that what makes us consider something to be real involves our capacities to relate to our surroundings - not only on grounds of their physical characteristics but also on grounds of human construction. This book makes a substantial contribution to the contemporary debate within philosophy of religion on religious realism and non-realism, and suggests innovative and constructive solutions to the perennial philosophical and religious issue of what is meant by talking about God and God's existence.
The Moral Interpretation of Religion provides a critical examination of the traditional attempt to interpret religion in moral terms alone. He assesses historical attempts to reason directly from the basis of morality to the existence of a personal God.
In Confident Faith, Mark Mittelberg assures Christians that we can be confident in our beliefs. There's no reason to be timid about what we believe, because our beliefs can stand up to the test. Truth isn't dependent on how a person feels or one's own point of view, as so many assert. On the contrary, we can determine truth through our five senses, and that truth reliably points to a deeper and unseen reality. Mark walks readers through twenty arrows that point towards Christian beliefs: from the intricate design of the universe to archaeological proofs, from the consistent testimony of changed lives to the reliability of the ancient documents of the Bible. After studying these arrows, you'll put this book down with a renewed confidence in what you believe and why it matters for eternity.
This collection of recent essays confronts, from widely disparate perspectives, fundamental questions about the epistemology and semantics of religious claims. Is there any way, apart from a particular religious tradition, of knowing that the distinctive claims of a religious tradition are true or closer to truth than those of any other religion? Does 'God' in religious speech and texts refer to the same Being as does philosophical theism? A response by each contributor to the others' ideas is included.