By Nathan Schneider
During this travel of the historical past of arguments for and opposed to the lifestyles of God, Nathan Schneider embarks on a striking highbrow, old, and theological trip in the course of the centuries of believers and unbelievers—from historic Greeks, to medieval Arabs, to today's most outstanding philosophers and the recent Atheists. Framed through an account of Schneider's personal special trip, God in evidence illuminates the good minds who wrestled with considered one of history's largest questions including their arguments, bringing them to lifestyles of their time, and our personal. Schneider's sure-handed portrayal of the characters and concepts fascinated about the quest for evidence demanding situations how we commonly take into consideration doubt and religion whereas displaying that, of their quest for walk in the park and the proofs to claim it, thinkers on each side of the God divide are frequently towards each other than they want to imagine.
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Extra info for God in Proof: The Story of a Search from the Ancients to the Internet
Someone intuitively judges a proposition or claim to be true just in case, on merely considering the proposition, or the content of the claim, it appears true to him, and that appearance does not derive entirely from either perceptual belief-forming mechanisms (such as sight, hearing or smell) or from mere definitional conventions (from our human decisions) to use a word to have a certain meaning, as could be the case in the proposition: The sentence ('A triangle is a closed plane figure with three straight sides)) expresses a truth.
This is the view behind premise (1). Critics have been quick to point out that, for any object of action x, it is one thing to judge that x is good, another altogether to judge that x is good for me. If I rob a bank, it may be that I must have judged that to be good for GOD'S GOODNESS 53 me to do at the time; it doesn't follow at all that I thereby must have judged it to be good in a moral sense. To think of something as convenient or advantageous is not the same thing as thinking it to be morally good.
The other possibility, the alternative envisioned by Anselm and many theists, is that some things are intrinsically good, good in themselves, and thus are proper ultimate stopping points in explanations of goodness. That is to say, the recognition of something as an intrinsic good can be an appropriate terminus, or endpoint, to any explanation of value. Thus, a conception of value which countenances intrinsic as well as extrinsic values would seem to be more intellectually or rationally satisfying than one endorsing only extrinsic value.