bluuebunny/crossref_metadata_2025_split huggingface dataset:
Kaufman and Hick
Authors: Plantinga Alvin 
Published: October 2003

Abstract
Many contemporary theologians hold that there are profound problems in the very idea that we can refer to and think about a being characterized in the way Christians characterize God; in this chapter, I consider the claims of two such thinkers, Gordon Kaufman and John Hick. Roughly, Kaufman's position (in his early work) appears to be the following: the term “God” may or may not have a real referent, but if so this real referent transcends our experience and hence is something to which our concepts don’t apply; the term “God” does, however, have an available referent, which is a human construction. I examine and reject this view, as well as some of Kaufman's claims about the function and utility of religious language. I then examine and attempt to clarify John Hick's position that there is an unlimited and transcendent being, the Real, which is “the noumenal ground of the encountered gods and experienced absolutes witnessed to by the religious traditions,” and which is such that only our formal concepts and our negative concepts apply to it. I argue that although this position (or one close to it) may manage to avoid incoherence, Hick gives us no good reason to think that we cannot predicate of God such positive, nonformal properties as wisdom, knowledge, love, and the rest.
Warranted Belief in God
Authors: Plantinga Alvin 
Published: October 2003

Abstract
In the last chapter, I pointed out that the objections against religious belief made by Freud and Marx amount to the de jure objection that religious belief lacks warrant. By way of response, I offer in this chapter a model (the Aquinas/Calvin model), which illustrates a way in which theistic belief could have warrant. On the Aquinas/Calvin (or A/C) model, we (human beings) have a faculty or cognitive mechanism (the sensus divinitatis or sense of divinity), which, in a wide variety of circumstances, produces in us beliefs about God; the theistic beliefs thus produced, furthermore, are properly basic with respect to warrant. After presenting the A/C model, I argue that if theism is true, then it is likely that belief in God has warrant and is properly basic with respect to warrant; this implies that a successful atheological objection will have to be to the truth of theism, not to its warrant, rationality, justification or intellectual respectability. I then turn to the objections of Freud and Marx (considered in the previous chapter) and argue that these objections fail as de jure objections to theistic belief; what I call the Freud‐and‐Marx complaint is a good objection only on the assumption that theism is false.
Sin and Its Cognitive Consequences
Authors: Plantinga Alvin 
Published: October 2003

Abstract
In Ch. 6, I presented a model (the Aquinas/Calvin model, or A/C model), which illustrates how belief in God could have warrant; my aim in the next four chapters (7–10) is to extend the model of Ch. 6 to specifically include Christian belief, and to show how it can be that Christians can be justified, rational, and warranted in holding full‐blooded Christian belief. Now, one important difference between bare theism and Christianity has to do with sin and the divine remedy proposed for it; in the present chapter, therefore, I explore the nature of sin and its noetic effects. After providing an initial statement of the extended A/C model, I turn to an examination of the nature of sin, focusing especially on original sin, a condition affecting both will and intellect. According to the extended A/C model, the noetic effects of sin are concentrated with respect to our knowledge of others, ourselves, and God; most importantly, the sensus divinitatis has been damaged by sin. After exploring this basic noetic consequence of sin, I return to an issue from Ch. 12 of Warrant and Proper Function, and take the opportunity to make some corrections, simplifications, and additions to the arguments I offered there (especially to the argument I offered for the conclusion that an ordinary naturalist has a defeater for any belief she holds, including ordinary naturalism itself).
The Testimonial Model: Sealed Upon Our Hearts
Authors: Plantinga Alvin 
Published: October 2003

Abstract
According to the model I proposed in Ch. 8, Christian belief is produced in the believer by the internal instigation of the Holy Spirit; the result of this work of the Holy Spirit is faith. In Ch. 8, I explored the cognitive aspects of faith, but faith is more than just belief; in producing faith, the Holy Spirit does more than produce knowledge in the believer – the Holy Spirit also seals this knowledge to our hearts, which is to say that the Holy Spirit begins to cure our misdirected wills, producing in us the right sorts of affections. In this chapter, I explore the affective side of faith, turning first to the work of Jonathan Edwards in order to examine the nature of religious affections. In doing so, I address the issue of the relationship between intellect and will (and belief and affection) in the process of acquiring faith. I then turn to that most important of religious affections, the love of God, exploring the nature of this love and arguing that it is, in part, an erotic love, figured or imaged in the phenomenon of human erotic love.
Objections
Authors: Plantinga Alvin 
Published: October 2003

Abstract
The extended Aquinas/Calvin (A/C) model of the last three chapters is intended to show how specifically Christian belief can have justification, internal and external rationality, and warrant. In this chapter, I do two things; first, I consider some of the arguments for the conclusions that theistic and/or Christian belief lacks warrant, and, second, I consider objections to my arguments and claims about the way in which Christian belief can have warrant. I first consider the objection that religious belief can derive warrant from religious experience only if there is a good (noncircular) argument from premises reporting the occurrence of such experience to the existence of God; I rebut this objection by pointing out that it is surely possible for religious belief to derive warrant from religious experience directly, in a basic way, just as perceptual and memory beliefs derive warrant from perceptual and memorial experience in a basic way and not by virtue of inference or argument. After considering a second objection, concerning the alleged incapacity of experience to account for the specificity of religious belief, I reply to an objection due to Richard Gale, according to which it is impossible to have a veridical perceptual experience of God. I then examine and reply to (1) a number of objections to my claim that theistic and Christian belief can receive warrant in the basic way, including the so‐called Great Pumpkin objection and descendants of it, and (2) the objection that there is something circular in my account.
Defeaters and Defeat
Authors: Plantinga Alvin 
Published: October 2003

Abstract
In this and the next three chapters, I deal with proposed defeaters for Christian belief. In this chapter, I begin with a brief examination of the nature of defeaters. I then turn to projective theories of religious belief, such as those of Freud, Marx, and Durkheim, which propose to explain theistic and other religious beliefs in terms of our projecting into the heavens something like an idealized father. I argue that such theories do not in fact constitute a defeater for Christian belief, and, in so doing, examine and respond to some suggestions to the contrary due to Philip Quinn.
Two (Or More) Kinds of Scripture Scholarship
Authors: Plantinga Alvin 
Published: October 2003

Abstract
Continuing an examination of proposed defeaters for Christian belief, I turn in this chapter to some of the issues raised by contemporary historical biblical criticism, arguing that contemporary historical biblical criticism does not serve as a defeater for Christian belief. After a brief discussion of the divine inspiration of Scripture, I distinguish and examine two different kinds of Scripture scholarship: (1) traditional biblical commentary and (2) historical biblical criticism (also called “higher criticism,” “historical criticism,” “biblical criticism,” and “historical critical scholarship”). Historical biblical criticism (HBC) is an effort to look at and understand the biblical books from a standpoint that relies on reason alone (not faith), i.e., it is an effort to determine from the standpoint of reason alone what the scriptural teachings are and whether they are true. I discuss three different types of HBC and briefly point out some of the tensions between HBC and traditional Christianity: as Van Harvey remarks, “So far as the biblical historian is concerned. . .there is scarcely a popularly held traditional belief about Jesus that is not regarded with considerable skepticism.” I then argue that none of the varieties of HBC provides a defeater for Christian belief, either because (a) they begin with unsupported assumptions that are contrary to Christian belief, or because (b) they ignore sources of warranted belief that Christians believe they have (like faith and the interior instigation of the Holy Spirit) and fail to give good arguments that Christians do not have such sources of warranted belief.
Postmodernism and Pluralism
Authors: Plantinga Alvin 
Published: October 2003

Abstract
Continuing an examination of proposed defeaters for Christian belief, I turn in this chapter to postmodernism and religious pluralism. Some of the claims that can be plausibly labeled “postmodern” are claims that conflict with Christian belief; in the first section of this chapter, I examine some of these claims. Among other things, I inquire as to whether Christian belief is defeated by (1) an argument from the historically conditioned character of religious and philosophical belief, or by (2) the view, often associated with Richard Rorty, that human beings construct the truth. After arguing that neither (1) nor (2) provide a defeater for Christian belief, I examine the question of whether a defeater for Christian belief can be found in the fact of religious pluralism, the fact that the world displays a bewildering and kaleidoscopic variety of religious and antireligious ways of thinking, all pursued by people of great intelligence and seriousness. I then consider and respond to two such proposed defeaters, the second of which involves the charge that there is a sort of egoism, arrogance, or arbitrariness in accepting Christian belief given the fact of religious pluralism; in doing so, I look in some detail at an argument Gary Gutting gives for this charge.
Suffering and Evil
Authors: Plantinga Alvin 
Published: October 2003

Abstract
Continuing an examination of proposed defeaters for Christian belief, I consider in this chapter the question of whether knowledge of the facts of evil (i.e., knowledge of the amount, variety, and distribution of suffering and evil in the world) constitutes a defeater for theistic and Christian belief. In the first section of the chapter, I focus on versions of the evidential argument from evil, which claims not that the existence of God and the existence of evil are logically incompatible, but only that the facts of evil offer powerful evidence against the existence of God. I first examine two such arguments due to William Rowe and then turn to one due to Paul Draper; I argue that all three fail. In the second section, I consider what we might call a nonargumentative defeater based on suffering and evil; essentially, the claim at issue here is that one who is properly sensitive and properly aware of the sheer horror of the evil displayed in the world will simply see that no being of the sort God is alleged to be could possibly permit it. After exploring and responding to this claim, I close with a brief look at some relevant themes in the Book of Job.
Jains in the World
Authors: Cort John E. 
Published: October 2003

Abstract
Jains in the World presents a detailed fieldwork‐based study of Jainism, focusing on the Svetambar Murtipujak Jains of north Gujarat. The book explains the institutional structures that make up Jain society and gives a comprehensive exposition of the major facets of Jain practice. Separate chapters present descriptions of temple worship and the connected Jain understandings of divinity, interactions between laity and mendicants (monks and nuns), involving both the lay gifting of food and relations based on lay devotion and mendicant grace, ascetic and dietary practices, and the many festivals and observances that make up the Jain religious year. The portrait of the Jains that emerges in this book is radically different from that found in earlier text‐based studies of the Jains. The author invokes the concept of ideology to explain why the earlier portrait has been so consistent and seemingly unchanging, and also why it differs from the lived experience of Jainism. An ideology describes the way ideologues argue that the world should be, and so serves as a powerful normative guide to both conduct and thought. Jains in the World explores the dynamic and creative interaction in Jainism between an explicit ideology of the path to liberation, with its denigration of worldly involvement, and an implicit, symbolically expressed realm of value the author terms ”well‐being” (similar to what other scholars of India have termed ”auspiciousness”), which emphasizes the worldly benefits that come from Jain practice. The book therefore advances a theory and an example of how ideologies (explicit formulations of the nature of the world and proper conduct within the world) and religious values (implicit systems of meaning that are not explicitly formulated, and therefore do not receive the same attention in either insider or outsider depictions of the tradition, but which are nonetheless central to religious self‐identity) interact within a religious tradition. While the discussion focuses on the Jains, the theoretical issues of how an explicitly enunciated religious ideology and an implicitly enunciated realm of value interact within the Jain world have theoretical implications for the broader fields of religious and cultural studies.
Going to the Temple
Authors: Cort John E. 
Published: October 2003

Abstract
The defining ritual activity of the Svetambar Murtipujak Jains of Patan is image‐worship, conducted in temples to images of the Jinas. The chapter gives detailed explanations of both the prescribed ideals and the actual practice of image‐veneration (caitya‐vandan), the eightfold image‐worship (murti‐puja), and viewing (darsan). To understand the intentions of the worshipers, one must also understand both Jain devotion (bhakti) and Jain theology. The Jains posit that God – the sum total of liberated souls – resides in infinite knowledge, infinite perception, infinite bliss, and infinite power, but at the same time embodies a total lack of desire that results in his being inactive in the world. Jains therefore understand worship to ”work” through a process of meditative self‐reflection rather than the intervention of a divine being.
Gifting and Grace
Authors: Cort John E. 
Published: October 2003

Abstract
The world‐renouncing monks and nuns – the mendicants of the Jain tradition – are the living examples of the path to liberation. This chapter details their daily practice, which revolves around practices designed to reduce the karma that binds them to suffering and rebirth. The mendicants are also teachers of the laity, and so are expected to deliver frequent sermons on religious topics. The mendicants are dependent upon the laity for food, and the gifting of food provides Jain laity the opportunity to increase their meritorious karma (punya) and wear away sinful or demeritorious karma (pap). Jains understand that this process is accentuated if the layperson expresses great devotion (bhakti) to the mendicants, who in return shower their grace upon their lay devotees.
Remembrance and Celebration
Authors: Cort John E. 
Published: October 2003

Abstract
Provides a detailed description of the many festivals that constitute the Jain religious year. The most intense period of community observance is the four‐month rainy season retreat (caturmasa), when all mendicants must cease their travels and reside in one place, thereby allowing for extended interaction with the laity. One high point of the retreat is Paryusan; it involves the public recitation of the Kalpa Sutra (which contains biographies of the Jinas, the history of the early mendicant lineages, and the basic mendicant rules), the celebration of Mahavira's birth, and rituals of expiation for all the karmically harmful deeds, words, and thoughts of the previous year. The other high point is the new year festival of Divali (Diwali), when Jain merchants start their annual account books, and all lay Jains engage in rituals designed to ensure a maximum of worldly well‐being for the coming year.
Ideologies and Realms of Value
Authors: Cort John E. 
Published: October 2003

Abstract
Summarizes the previous discussions of well‐being in Jainism, and analyzes the way the religious lives of the Jains give expression to a symbolically expressed religious value. The chapter shows how we can see a ”family” of well‐being values (similar to what other authors of South Asia have termed ”auspiciousness”) in Jain belief and practice, as expressed in the goddess Laksmi (Lakshmi), and concepts such as kalyan (”welfare”), subh (”good, auspicious”), punya (”merit”), and mangal (”auspicious, holy”). In conclusion, the chapter argues that to study only world‐renunciation aimed at liberation from the world is insufficient for a full understanding of Jainism as lived religious experience, for Jain practices and beliefs are equally concerned with living a full, rich life in the world.
“You've Got Me Blowin', Blowin' My Mind” Eliminativism
Authors: Levine Joseph 
Published: October 2003

AbstractGiven the tenacity of the problem, and the otherwise overwhelming support for materialism, the idea that conscious experience is just an illusion – the doctrine of eliminativism – is considered seriously. Two versions of eliminativism are considered: a straight version and one that is combined with representationalism. It is argued that neither version can adequately accommodate our first‐person cognitive access to our own conscious experience, as our substantive and determinate conceptions of qualia would not be possible if qualia themselves were unreal.
“Purple Haze, All Around” Consciousness and Cognition
Authors: Levine Joseph 
Published: October 2003

Abstract
The complex relationship between intentionality and consciousness is explored. First, various zombie puzzles are considered that tend to throw doubt on the pro‐qualia position. In response, it is argued that the nature of our cognitive relation to our own conscious experience cannot be assimilated to that of our cognitive relation to other objects and properties. The problem of “duality” is explored – that conscious experiences seem to include both act and object of awareness – and the notion of a phenomenally constituted concept or judgment is introduced. Finally, it is argued that no currently available materialist theory can account for these features of first‐person cognition.
The Presentation of the Northern Kingdom of Israel in 1 Kings 12–2 Kings 17
Authors: Sweeney Marvin A. 
Published: October 2003

AbstractScholars have long recognized the historiographical contention of the Deuteronomistic History that the northern kingdom of Israel was destroyed because it followed in the sins of its first king, Jeroboam ben Nebat. Jeroboam's idolatry in setting up the golden calves for worship at the sanctuaries at Beth El and Dan provides the rationale for the destruction of northern Israel in 2 Kings 17, and appears to provide the basis for the Josianic edition's view that northern Israel was destroyed for its idolatry. An analysis of the narratives concerning the northern kingdom points to an underlying current of concern with northern Israel's tendency to reject righteous Davidic rule in its efforts to assert control over the other tribes. Such a concern supports the contention that the portrayal of the northern tribes originally functioned within an early Hezekian edition of the DtrH that called for the restoration of righteous Davidic rule over the rebellious northern Israel, but they were later reworked to support the Josianic view that the northern tribes were idolatrous and needed to return to YHWH.
Deuteronomy
Authors: Sweeney Marvin A. 
Published: October 2003

AbstractMost scholars contend that the book of the Torah found in Josiah's Temple restoration is a form of Deuteronomy and that the laws of Deuteronomy underlie Josiah's reform and the historiographical principles of the Deuteronomistic History. Many scholars maintain that Deuteronomy is of northern origin because it lacks reference to Jerusalem or the house of David. But an analysis of Deuteronomy, particularly its interest in centralizing worship at the one place that YHWH chooses and its portrayal of Levitical control of the king, indicates Josianic interests in centralizing worship in Jerusalem and portraying the Davidic king as a righteous monarch. Overall, Deuteronomy appears to represent a Josianic revision of earlier Israelite law that was designed to justify Davidic rule over the north.
Isaiah
Authors: Sweeney Marvin A. 
Published: October 2003

AbstractStudy of the book of Isaiah has tended to focus on the reconstruction of the “authentic” words of the eighth‐century prophet and the exile or postexilic redaction of his book. Nevertheless, considerable evidence has been mounting of a Josianic or Assyrian redaction of the book of Isaiah that was designed to support Josiah's reform in the aftermath of the collapse of Assyrian power. Redaction‐critical analysis of key texts in Isaiah 5–12; 14–23; 27; 28–32; and 36–37 points to evidence for the Josianic redaction of the Isaian tradition.
Habakkuk
Authors: Sweeney Marvin A. 
Published: October 2003

AbstractStudy of the book of Habakkuk has tended to emphasize its condemnation of Judeans and its postexilic setting. A literary analysis of the structure of the book and its contents, however, indicates that it addresses the problem of theodicy in the aftermath of Josiah's death, insofar as it identifies the wicked as the Babylonians. Habakkuk's dialog with YHWH is designed to demonstrate that YHWH brought the Babylonians to subjugate Judah and that YHWH would ultimately overthrow the Babylonian oppressors.
On Interpreting Frege on Truth and Logic
Authors: Shieh Sanford 
Published: October 2003

Abstract
This essay analyzes a controversy between a recent, revisionary style of interpretation of Frege's conception of the relation between logic and semantics and the received interpretation that it opposes. I argue that, properly understood, the revisionary interpretation, especially that of Thomas Ricketts, differs less from such established interpretations as that of Dummett than the proponents of the former have claimed. However, the arguments underlying the revisionary interpretation have suggestive consequences for the idea of a foundation of logic.
Logical Objects in Frege's Grundgesetze, Section 10
Authors: Ruffino Marco 
Published: October 2003

Abstract
In this paper, I discuss three main issues concerning Frege's arguments in Grundgesetze, Section 10. (1) I argue against the view according to which Frege's procedure is insufficient to guarantee that names of extensions (or, more generally, names of value‐ranges) are really referential. (2) I discuss whether Frege meant to include other kinds of objects besides truth‐values and value‐ranges in the range of first‐order variables of his logical system. Finally, (3) I challenge the view according to which Frege's decision to make some stipulations concerning the identity of value‐ranges is incompatible with his alleged Platonism. Central to my approach is an elucidation of Frege's views on logical objects.