You may have already seen this, but in case you haven’t, philosopher Keith Parsons, author of the 1990 God and the Burden of Proof, among many other articles, has quit philosophy of religion.
I have to confess that I now regard “the case for theism” as a fraud and I can no longer take it seriously enough to present it to a class as a respectable philosophical position–no more than I could present intelligent design as a legitimate biological theory. BTW, in saying that I now consider the case for theism to be a fraud, I do not mean to charge that the people making that case are frauds who aim to fool us with claims they know to be empty. No, theistic philosophers and apologists are almost painfully earnest and honest; I don’t think there is a Bernie Madoff in the bunch. I just cannot take their arguments seriously any more, and if you cannot take something seriously, you should not try to devote serious academic attention to it. I’ve turned the philosophy of religion courses over to a colleague.
In the comments, Theodore Drange, author of Nonbelief and Evil, adds, “I, too, have little interest in religion, which I regard to be a kind of insanity (loss of touch with reality) that advanced species perhaps go through in the course of their evolution.” (I should note that Drange did not exactly support Parsons’s decision, but instead pointed out that there are other things to talk about in the philosophy of religion besides the ontological status of theistic religious beliefs).
Finally, John Beversluis, author of C. S. Lewis and the Search for Rational Religion, as well as professor of philosophy (emeritus) at Butler University, tells John Loftus that he independently arrived at the same conclusion as Parsons.
I have a trio of wonderings about this:
First, it makes me wonder how often this phenomenon occurs. Are there a substantial number of atheists who dabble in philosophy of religion and find the best theistic arguments and defenses so wanting that they decide, “no, not for me. These people [e.g., van Fraassen, Plantinga, van Inwagen, Adams, etc.] are smart, but they leave their brains at the door when they do philosophy of religion”? Personally, I doubt this; or at least, I doubt that it happens after they read the aforementioned authors, as most of the atheists I know have never read any of van Inwagen’s, Plantinga’s, etc.’s, philosophy of religion.
Second, what do these philosophers think is happening to those philosophers who do top-notch work in other fields but who are also orthodox Christians? Do they have a theory? If their theory is indeed “compartmentalized insanity”, have they looked into the psychological research on this? And what do they make of some of their smart atheist colleagues, like Quentin Smith, David Lewis, and William Rowe, who don’t share their disdain for their theistic counterparts?
Third and finally, if I am wrong in my first speculation, and it is indeed the case that many atheists who read the best and brightest of theistic philosophy of religion come away thinking that the case for theism is as weak as, say, the case for intelligent design (assuming, of course, that the case for intelligent design is indeed weak; if you don’t like that example, replace it with one you think is more apt), then should we expect philosophy of religion to become more and more dominated by religious theists? And if so, what will that mean for the direction of philosophy of religion? I expect that it would encourage more and more philosophers of religion to engage in philosophical theology and other such endeavors rather than defending the propriety of religious belief.
I’d love to hear what other people make of this, but I’d be especially curious to hear from atheists about this.