By Paul Helm
The philosophy of faith is an intrinsic a part of the richness of Western philosophy. Faith and Reason monitors in historic point of view the various wealthy discussion among faith and philosophy over millennia, starting with Greek reflections approximately God and the gods and finishing with twentieth-century debate approximately religion in a global that has a tendency to order its reverence for technology. Paul Helm makes use of as a case learn the query of even if the area is everlasting or no matter if it was once created out of not anything, following this subject matter from Plato via medieval inspiration to fashionable clinical hypothesis in regards to the beginnings of the universe. This Oxford Reader additionally contains dialogue of many different basic matters raised by way of the juxtaposition of religion and cause, together with arguments for and opposed to the life of God, the connection among faith and ethics, the distinction among cause and revelation as resources of information, and the consequences of spiritual trust for freedom of the will.
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Extra resources for Faith and Reason (Oxford Readers)
3 Cle. Very true. Ath. Let us assume that there is a motion able to m o v e other things, but not to move itself;—that is one kind; and there is another kind w h i c h can move itself as well as other things, w o r k i n g in composition and decomposition, by increase and diminution and generation and destruction,—that is also one o f the many kinds o f motion. Cle. Granted. Ath. A n d w e will assume that w h i c h moves other, and changed by other, to be the ninth, and that which changes itself and others, and is co-incident w i t h every action and every passion, and is the true principle o f change and m o t i o n in all that is,—that w e shall be inclined to call the tenth.
But there cannot be anything greater than the whole universe. A n d it is clear that a being which is alive with sense and reason is better than one without them. It follows that the universe must be a living being, endowed with sense and mind and reason: and so by this argument too w e may infer that the universe is God. 'But this I shall shortly prove more clearly from the w o r k s of the universe itself. In the meantime I beseech you, Velleius, not to expose further your complete ignorance of science.
Further, whether its substance is the faculty of thought or the act of thinking, what does it think of? Either of itself or of something else; and if of something else, either CICERO 31 of the same thing always or of something different. D o e s it matter, then, or not, whether it thinks of the good or o f any chance thing? Are there not some things about which it is incredible that it should think? Evidently, then, it thinks of that which is most divine and precious, and it does not change; for change would be change for the worse, and this w o u l d be already a movement.