No Meaning Without God

Commentator: Bruce Ballard (Lincoln University)

The Voice in the Whirlwind: Lessons for Job -- Randomness and Natural Evil

The innocent Job suffers, friends are no help, and then Job screams at Yahweh, demanding justice. The first surprise is that Yehweh responds to Job, does not criticize him but tells him he is ignorant, and then gives him a science lesson. The content of that lesson is the second surprise.

Delineating the Boundaries for Religious Speech in Public Discourse in Kierkegaard and Habermas

How is it that one of the most famous Christian thinkers - Soren Kierkegaard -- and one of the most famous contemporary secular thinkers -- Jurgen Habermas - both agree: the religious has nothing to say in the public realm of social, ethical discourse.

Faith, Reason and Politics

Contemporary pluralism is best represented as a set of rival worldviews. Secularism and religion represent the dominant worldviews in our society. But moves to exclude religious views because they are based on faith are misguided since political philosophies also, and unavoidably, depend on "faith".

A Thing Called Race

Keynote Speaker

Theodicies, Utilitarianism, and Respect for Persons

Most theodicy responses to the problem of evil have in common the claim that God legitimately allows some evil such that greater good may come. This response is puzzling because the seemingly overwhelming consensus (at least amongst Christian apologists) is that 1) morality is deontological in nature (e.g. our duty of obedience to God’s commands, or acting in accordance with God’s purpose), and 2) relatedly, that humans are made in God’s image (i. e. are rational beings) and thus are worthy of respect. I shall argue that theodicy defenses that claim that God allows some evil such that greater good may come are untenable because they either unnecessarily bifurcate Christian morality in an ad hoc manner, or entail that God cannot have respect for persons.

Morality Without God

Commentator: Laurence Rohrer (Lincoln University)

Molinism, Open Theism, and Moral Luck

It is sometimes thought that the choice between Molinism and open theism involves a trade-off in values: Molinism asserts that God has providential power but allows God indirectly to manipulate that in virtue of which human beings are to be judged; while open theism grants human beings more power over that in virtue of which they are tp be judged, but at the price of giving up providence. I argue here that this picture is misconstrued---that Molinism gives human agents more power over that in virtue of which they may be judged than does open theism. Since open theism confines the possible avenues for evaluating agents to their behavior in the actual world, open theism is incompatible with any solution to the problem of moral luck which appeals to counterfactual behavior, and so (I argue) is impugned by the problem,. Molinists, by contrast, have a promising solution to that problem.

DAS GESPRÄCH ZWISCHEN HÖLDERLIN, HEGEL UND SCHELLING ÜBER KANTS ANTINOMIEN

«Die Art, wie er den Mechanismus der Natur mit ihrer Zweckmäßigkeit vereiniget, scheint mir eigentlich den ganzen Geist seines Systems zu enthalten»: This quotation, which originated the present essay, is solely extracted from a letter sent by Hölderlin to Hegel, and yet, it condensates three different approaches from the three Tübingen friends to the problem of Kant’s philosophy of religion and to its possible resolution between 1795 and 1796. From this epistolary dialogue emerges a simultaneous study of Kant, originated by the growing dissension towards the orthodox thought of the Stift. The turning point – or the maximum cumulative point – of this discordance happens precisely with the discovery of the «spirit of Kant’s system», as a combined explanation of the religious and philosophical phenomena [«Die Art, wie er den Mechanismus der Natur mit ihrer Zweckmässigkeit vereiniget»]. This, I think, is something which the three friends discover gradually and not independently from the concept of «providence», which Kant himself, according to Hölderlin, had used to «attenuate his antinomies», which Hegel uses in his first religious writings and the initial formation of his own philosophy and which Schelling will later explore in his System of Transcendental Idealism. In a word, providence is consensually the comprehension axis between man, God and nature and, thus, the explanatory link between the antinomical poles which regulate human existence. On the other hand, however – this being the aspect I would like to stress –, this decisive moment for a whole generation, for the history of philosophy itself, means the consummation of a new revolutionary perspective born in Kant, a new vision of the absolute and the divine and, therefore, a new way to write philosophy about philosophy, less philosophical than before, to the extent that the new situation of man and his reflection within the problem ultimately destined them – as is the case in the three young philosophers – to silence and death. The final aim of this essay is, therefore, to know what this «last step of philosophy» is and what dies along with it, what such a step may have meant and what it already foretold in terms of the development of philosophy.

Works.

Each volume has special title.

Adam, pro-Adamites, and extra-terrestrial beings in early-modern Europe

This article examines the question of the existence of non-Adamic persons-both terrestrial and extra-terrestrial-in early modern Europe. More particularly it looks at how the existence of non-Adamites seriously called into question the credibility of the central themes of the Christian story of the creation, fall and redemption in Jesus Christ in early modern Europe. It analyses the impact on the Christian view of history caused by the discovery of the inhabitants of the New World, speculations about the polygenetic origins of the human race, and discussions about the plurality of worlds. It concludes with some reflections on the monogenetic and polygenetic accounts of the origin of humans in a post-Darwinian context.

The Enchanter's Spell: J.R.R. Tolkien's Mythopoetic Response to Modernism

J.R.R. Tolkien was not only an author of fantasy but also a philologist who theorized about myth. Theorists have employed various methods of analyzing myth, and this thesis integrates several analyses, including Tolkien’s. I address the roles of doctrine, ritual, cross-cultural patterns, mythic expressions in literature, the literary effect of myth, evolution of language and consciousness, and individual invention over inheritance and diffusion. Beyond Tolkien’s English and Catholic background, I argue for eclectic influence on Tolkien, including resonance with Buddhism. Tolkien views mythopoeia, literary mythmaking, in terms of sub-creation, human invention in the image of God as creator. Key mythopoetic tools include eucatastrophe, the happy ending’s sudden turn to poignant joy, and enchantment, the realization of imagined wonder, which is epitomized by the character of Tom Bombadil and contrasted with modernist techno-magic seeking to alter and dominate the world. I conclude by interpreting Tolkien’s mythmaking as a form of mysticism.