William Hasker does not mention Yandell, but his effort to answer Jaegwon Kim's argument against mind-body dualism and to defend his own version of dualism fits into a general defense of the Christian world view, assuming that a part of that worldview is survival of bodily death.
William Hasker does not mention Yandell, but his effort to answer Jaegwon Kim's argument against mind-body dualism and to defend his own version of dualism fits into a general defense of the Christian world view, assuming that a part of that worldview is survival of bodily death.Hasker's "emergent dualism" may be seen not only as filling out in a new way the concept of soul but also as aiding the credibility of the immortality of the soul (although Hasker does not draw this implication), just as Descartes saw his reasoning about mind and body in the as supporting the belief that "the human soul does not perish with the body." Noel Hendrickson addresses the issue of free will's relation to divine foreknowledge.
Christian Worldview Essay Essays On Beauty Of Nature
Pluralism in this volume tends to be portrayed as the view that all religions are equally true, or as Netland characterizes it in his chapter, which is on religious pluralism, it is the "view that all of the major religions are (roughly) equally true and provide equally legitimate ways in which to respond to the one divine reality" (30).Terrence Penelhum, whose chapter treats David Hume on religion and Yandell's assessments of Hume's work, has admiration for Yandell's scholarship, but likewise does not agree with Yandell on every point.Another contributor, who does not mention Yandell, examines a religious tradition other than Christianity.Hendrickson acknowledges and critiques Yandell's analysis, but his own effort is continuous with Yandell's in using his categories, though he offers a significant emendation in terms of his new tack or approach. It may be that the criticisms Yandell raises can be replied to by a savvy Jain or Buddhist thinker (as I suspect they could be); however the larger question might be whether a Jain or a Buddhist could rationally accept his or her respective worldview despite such difficulties and tensions, as Christians accept a Christian worldview with difficulties and tensions -- a question that may be raised irrespective of whether there is one or several Christian (or Jain or Buddhist) worldviews.David Werther considers whether Christ as fully divine could have given in to temptation -- was capable of having given in to temptation. On the other hand, if a religious worldview is filled out by doctrinal beliefs, then, fairly clearly, within the broad spectrum of the Christian tradition there might be several worldviews filled out by different (and sometimes competing) doctrinal beliefs. Yandell explicitly says that there are "different accounts of what the rational standards are," and he says, "I will not discuss them here" (11).But of course if our religion is, say, Christianity its doctrines will deny central doctrines or beliefs of Judaism (Jesus of Nazareth is not the Son of God) and Islam (Muhammad's message supplants the Christian message) and, furthermore, our form of Christianity may be incompatible with other forms, depending on the specificity of the doctrines that fill in our worldview.Do Protestantism and Catholicism have different worldviews by virtue of their different beliefs about papal infallibility?He offers his "Explanatory Approach" as a new tack into this issue, and as well into methodological and "motivational" issues relating to free will. addressed the question whether we can assess rationally the claims made by various traditions," and, he continues, "not only does he argue persuasively that rational evaluation of alternative worldviews is possible, but his writings demonstrate how this might be done with respect to certain Hindu or Buddhist claims about religious experience or the nature of the person" (30).At least as far as the issue of free will and God's foreknowledge is concerned, his effort furthers Yandell's treatment. Netland cites several works by Yandell, though not his chapter in this volume, in which he seems to be doing just this regarding Jain and Buddhist understandings of their religious experience.In the dilemma Werther presents, if Christ could have given in to temptation, he is not fully divine; but if he could not have, he is not fully human. Given the centrality of this notion to his enterprise, and to that of a number of the essays, this may seem surprising.Several ways out of this dilemma are scrutinized by Werther, and he comes down on the side of Richard Swinburne's resolution: though fully divine Christ could have given in to temptation, not to do what is wrong, but to choose a lesser good. Some might think that it is perfectly rational for those raised in a religious culture to accept the religion of their culture.