By Charles Taliaferro, Paul Draper, Philip L. Quinn
In eighty five new and up-to-date essays, this accomplished quantity presents an authoritative advisor to the philosophy of religion.
- Includes contributions from tested philosophers and emerging stars
- 22 new entries have now been extra, and all fabric from the former variation has been up to date and reorganized
- Broad assurance spans the components of worldwide religions, theism, atheism, , the matter of evil, technology and faith, and ethics
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Extra info for A Companion to Philosophy of Religion
Some theory of causation (creation) usually informs Western conceptions of fatalism. Chinese “fatalism” is an aspect of their normative theory coupled with their naturalism. This makes translators use different terms in rendering the key term ming (to name, command) (used in “mandate” of tian). Usually they gloss it as “order” or “command,” though most accept the theory that it is the verbal form of ming (name). , “naming” the ruler (and charging him with responsibility). What is missing is any analog of argument from a creator’s intent, divine foreknowledge, or a concept of deterministic laws.
The usual construal of the phenomenal facts indicated is that each human person is an enduring entity: that my past and future are mine and not yours, that while I certainly seem to myself to have had a beginning in time (and may have an end in time), I nonetheless have had a continuous history since then, and as a result am justified in thinking of myself as an entity with both essential and accidental properties. But 18 buddhism all, or almost all, of this is mistaken according to classical Buddhist philosophy.
But there are other ways to treat and elaborate this suspicion of language and concept. Some Buddhists deploy a distinction between two kinds of truth, one which operates at the level of appearance and talks of such things as tables, chairs, and persons, and the other, which transcends language and conceptual distinctions altogether, and issues finally in silence. Others use a theory of the relations between words and things that makes such relations always indirect: using a term such as “cow,” for instance, does not on this view involve any reference to a particular cow, nor to the presence of the universal “cowness” present in some particular.
A Companion to Philosophy of Religion by Charles Taliaferro, Paul Draper, Philip L. Quinn