Alvin Plantinga

I try to clear up a couple of misunderstandings in William Craig’s review. The first has to do with the difference between what I call “Historical Biblical Criticism” and historical scholarship. I claim there is conflict between the first and Christian belief; I don’t for a moment think there is conflict between historical scholarship and Christian belief. The second has to do with Platonism, theism and causality. I point out that theism has the resources to see abstract objects as like divine thoughts, in which case they are not causally isolated; this offers a reply to Paul Benacerraf’s suggestion that if, as on Platonism, abstract objects are causally isolated from everything, then there is no way in which we could come to know them or anything about them.

In Part I, I present two traditional arguments for the incompatibility of divine foreknowledge with human freedom; the first of these is clearly fallacious; but the second, the argument from the necessity of the past, is much stronger. In the second section I explain and partly endorse Ockham’s response to the second argument: that only propositions strictly about the past are accidentally necessary, and past propositions about God’s knowledge of the future are not strictly about the past. In the third part I point out some startling implications of Ockham’s way out; and finally in part IV I offer an account of accidental necessity according to which propositions about the past are accidentally necessary if and only if they are strictly about the past.

Philip Quinn’s “On Finding the Foundations of Theism” is both challenging and important. Quinn proposes at least the following four theses: (a) my argument against the criteria of proper basicality proposed by classical foundationalism is unsuccessful, (b) the quasi-inductive method I suggest for arriving at criteria of proper basicality is defective, (c) even if belief in God is properly basic, it could without loss of justification be accepted on the basis of other propositions, and (d) belief in God is probably not nowadays properly basic for intellectually sophisticated adults, There is much to be said about each of these four theses; I shall say just a bit about them. I take the fourth claim to be the most important and devote the most space to it.

Two kinds of critical questions have been asked about the propriety or rightness of Christian beliefs. The first is the de facto question: is Christian belief true? The second is the de jure question: is it rational, or reasonable, or intellectually acceptable, or rationally justifiable? This second question is much harder to locate than you’d guess from looking at the literature. In “Perceiving God” William AIston suggests that the (or a) right question here is the question of “the practical rationality,” construed as he construes it. I argue that the question is ambiguous: and one of the disambiguees is too easy to answer, while the other is such that its answer is really irrelevant to any sensible version of the de jure question. I conclude by venturing a suggestion as to what a sensible de jure question might be.

In this paper I propose an amendment to Chisholm's definition of individual essence. I then argue that a thing has more than one individual essence and that there is no reason to believe no one grasps anyone else's essence. The remainder of the paper is devoted to a refutation of existentialism, the view that the essence of an object X (along with propositions and states of affairs directly about x) is ontologically dependent upon x in the sense that it could not have existed if x had not existed.

How does Christianity bear on philosophy? Is there such a thing as Christian philosophy, or are there only Christians who are also philosophers? How should Christianity and philosophy be related? Should they be related? In “Advice to Christian Philosophers” I said that Christian philosophers should display more autonomy: they have their own fish to fry, their own projects to pursue,. Here I want to say more about what these projects are like. And the right way to think about these matters, so it seems to me, is broadly Augustinian. Accordingly, I want to propose a programmatic sketch of a conception of Christian philosophy that grows out of some central Augustinian emphases. I don’t claim, however, that Augustine in fact thought of Christian philosophy the way I shall suggest. The primary focus of my paper is not historical ; what I want to do is make a suggestion as to how we should think about Christian philosophy now; but this way of thinking of the matter grows out of Augustinian roots. It’s worth noting, furthermore, that what is at issue is not just a way of thinking about Christianity and philosophy, but about Christianity and scholarship more generally.

The question is: how should a theist think of justification or positive epistemic status? The answer I suggest is: a belief B has positive epistemic status for S only if S’s faculties are functioning properly (i.e., functioning in the way God intended them to) in producing B, and only if S’s cognitive environment is sufficiently similar to the one for which her faculties are designed; and under those conditions the more firmly S is inclined to accept B, the more positive epistemic status it has for her. I conclude by making some qualifications and applications and exmaining some objections.