Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
Atheism and Theism JJ Haldane - Common Sense Atheism
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192 J.J. <strong>Haldane</strong><br />
Davidsonian approach but taken in more hermeneutical <strong>and</strong> Aristotelian directions<br />
is offered by John McDowell in Mind <strong>and</strong> World (Cambridge, MA: Harvard<br />
University Press, 1994).<br />
5 But not all: see B. Davies, An Introduction to the Philosophy of Religion (Oxford:<br />
Oxford University Press, 1993), ch. 6; P. Geach, Providence <strong>and</strong> Evil (Cambridge:<br />
Cambridge University Press, 1977), ch. 4; <strong>and</strong> A. Kenny, ‘The Argument<br />
from Design’, in Reason <strong>and</strong> Religion: Essays in Philosophical Theology (Oxford:<br />
Blackwell, 1987). Each of these authors raises doubts about the adequacy of<br />
evolutionary explanations of beneficial teleology. My discussion in chapter 2<br />
of the problem of accounting for speciation derives from remarks contained in<br />
Geach’s Providence <strong>and</strong> Evil (pp. 75–7); I believe these are also the inspiration for<br />
the arguments discussed by Davies <strong>and</strong> Kenny.<br />
6 For a recent discussion of emergence see R. Spencer-Smith, ‘Reductionism <strong>and</strong><br />
Emergent Properties’, Proceedings of the Aristotelian Society, 95 (1995). I reply to<br />
this in J. <strong>Haldane</strong>, ‘The Mystery of Emergence’, Proceedings of the Aristotelian<br />
Society, 96 (1996).<br />
7 See the essays in D. Davidson, Essays on Actions <strong>and</strong> Events (Oxford: Clarendon<br />
Press, 1982), starting with ‘Actions, Reasons <strong>and</strong> Causes’ which remains the best<br />
statement of Davidson’s view.<br />
8 For a fuller discussion of these matters see J. <strong>Haldane</strong>, ‘Some Metaphysical<br />
Presuppositions of Agency’, Heythrop Journal, 35 (1994). My discussion here <strong>and</strong><br />
in chapter 2 is drawn from this essay.<br />
9 For a short but very informative treatment of the interplay between Greek philosophy<br />
<strong>and</strong> Christianity see A.H. Armstrong <strong>and</strong> R.A. Markus, Christian Faith<br />
<strong>and</strong> Greek Philosophy (London: Darton, Longman & Todd, 1964). A somewhat<br />
longer <strong>and</strong> more advanced study is Christopher Read, Philosophy in Christian<br />
Antiquity (Cambridge: Cambridge University Press, 1994).<br />
10 W.H. Gardner <strong>and</strong> N.H. MacKenzie, The Poems of Gerard Manley Hopkins<br />
(Oxford: Oxford University Press, 1970).<br />
11 ‘The Revival of Philosophy – Why?’, in G.K. Chesterton, The <strong>Common</strong> Man<br />
(London: Sheed & Ward, 1950).<br />
12 It is, for me, a matter of some regret that Catholic scholarship in this area has<br />
not been as extensive or as good as it ought to have been. Happily, though, the<br />
days of neglect are past; see, for example, the splendid Jerome Biblical Commentary<br />
(London: Geoffrey Chapman, 1990).<br />
13 This work, written c.90 AD, was later transcribed by Christians who ‘enhanced’<br />
the description of Jesus. However, the reliable core of the passage in question<br />
tells us that Jesus was a wise man who taught those who accept the truth with<br />
gladness <strong>and</strong> who won over many Jews <strong>and</strong> Greeks; that on the accusation of<br />
Jewish leaders he was crucified by Pilate; but that he still had followers up to the<br />
time of Josephus’ writing. See Flavius Josephus, Complete Works, translated by<br />
William Whiston (London, Glasgow: Pickering & Inglis, 1981).<br />
14 See, for example, the assessment arrived at by E.P. S<strong>and</strong>ers in his book The<br />
Historical Figure of Jesus (London: Allen Lane, 1993). S<strong>and</strong>ers is one of the<br />
leading New Testament scholars.