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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222 J.J. <strong>Haldane</strong><br />
atheism <strong>and</strong> theism. Neither of us count ourselves ‘philosophers of religion’ in<br />
the sense of being specialists in this field; but both of us have similarly wideranging<br />
philosophical positions, with mutual respect for the seriousness of these,<br />
<strong>and</strong> a lively recognition of their bearing on the fundamental issue of whether<br />
the universe is a creation or a naturally occurring entity. There are, however,<br />
certain differences in approach antecedent to our conclusions about the existence<br />
of God. Smart is concerned primarily with the nature of the cosmos, <strong>and</strong><br />
descends from that to the question of the nature of persons; my interests<br />
begin with the personal as a category of being, <strong>and</strong> I work outwards from that<br />
to the nature of the world <strong>and</strong> the preconditions of its existence.<br />
It is unsurprising, therefore, that our original exchanges ranged across such<br />
matters as physics, biology, logic, mathematics, <strong>and</strong> the philosophies of mind,<br />
language, action <strong>and</strong> value; <strong>and</strong> it is revealing the extent to which we focused<br />
in different ways <strong>and</strong> to different degrees on each. It is also significant that<br />
we each look(ed) beyond philosophy for inspiration <strong>and</strong> direction: Jack Smart<br />
to the achievements of experimental <strong>and</strong> theoretical science; I to the integration<br />
of existential reflection <strong>and</strong> abstract theology represented by orthodox<br />
Roman Catholicism. These overlapping <strong>and</strong> contrasting interests <strong>and</strong> orientations<br />
give the exchange something of the character of an extended discussion<br />
between engaged philosophical generalists, rather than a narrowly focused<br />
symposium in a meeting of philosophers of religion.<br />
Such breadth of approach, <strong>and</strong> consideration of a non-specialist readership,<br />
bring advantages in requiring one to keep in view the wood rather than the<br />
trees, <strong>and</strong> to relate the parts of the scene to the l<strong>and</strong>scape as a whole; but it<br />
is also inclined to be impressionistic where detail is ultimately necessary, <strong>and</strong><br />
to be selective in ways that are liable to charges of omission. Such omissions<br />
are likely to be most accutely felt by specialists in philosophy of religion, the<br />
more so given the undoubted fact that, after years of languishing outside<br />
the philosophical mainstream, in the last quarter of the twentieth century the<br />
subject acquired a rigour <strong>and</strong> status in which its practitioners take proper pride.<br />
This achievement was due largely to pioneering work done by William Alston,<br />
Peter Geach, Anthony Kenny, Alvin Plantinga, <strong>and</strong> Richard Swinburne.<br />
Any survey of contemporary philosophy of religion would need to take<br />
note of work by these <strong>and</strong> other analytical writers, <strong>and</strong> observe the fact that as<br />
well as bringing great skill to the subject, they re-animated it with new<br />
techniques <strong>and</strong> approaches, including the development of distinctive theories<br />
of knowledge <strong>and</strong> modality. In this connection Alvin Plantinga <strong>and</strong> Richard<br />
Swinburne deserve special mention. The first deployed possible world metaphysics<br />
on behalf of the ontological argument <strong>and</strong> in defence of theism against<br />
the problem of evil; <strong>and</strong> then fashioned accounts of basic belief <strong>and</strong> its<br />
warrant that brought comfort to theists <strong>and</strong> discomfort to atheists who presumed<br />
that religious belief was intrinsically irrational. Swinburne applied the