Chapter 9 of Idealism and Christian Theology is “Jonathan Edwards Dynamic Idealism and Cosmic Christology” by Seng-Kong Tan. The article addresses the relevance of Edwards’ idealism to his accounts of the two central mysteries of the Christian faith, the Trinity and the Incarnation. Whereas most of the articles in this volume are primarily philosophical and deal with Christian theological commitments only at a rather basic level, this essay dives deep into the theology. Anyone not steeped in the history of these doctrines is likely to find it difficult to follow. I found it quite challenging myself, and will here only attempt to summarize the picture of Edwards’ Christology presented by Tan.
Orthodox Christology involves a sort of two-stage model. As the Nicene-Constantinopolitan Creed has it, Christ was “begotten of the Father before all worlds” but, at a particular, identifiable point in history, “came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man.” Thus our Christology must address two distinct points: the Logos, the Second Person of the Trinity, was eternally begotten of the Father, and subsequently became incarnate forming (as the tradition has it) a hypostatic union with a complete human nature, so that there was one individual person who was at once divine and human.
Tan argues that Edwards’ accounts of both stages are intimately connected to his idealism. Edwards, according to Tan, adopts two Augustinian analogies: he speaks of the Son as the divine intellect and the Spirit as the divine will, and he also speaks of the Spirit as identified with the mutual love between the Father and the Son. The relevance of idealism here is that the Son and the Spirit are, like everything in Edwards’ system, identified as ideas. The Son is ‘begotten’ through the Father’s self-contemplation. As on the Thomistic picture, God is thought to know all possible creatures by knowing Godself (to know what creatures are possible is to know what God can create). This idea that God has of Godself is the Son, begotten in an eternal act of self-contemplation. The Holy Spirit is the act or operation of mutual love between the Father and the Son which arises necessarily and eternally from the act of self-contemplation whereby the Son is begotten. Thus the Son is intellect, knowledge, contemplation, while the Spirit is act or will (178).
For Edwards (according to Tan), creation is a Trinitarian act of the continual communication of ideas. These ideas are ultimately to be found in the Logos, the Son, and communicated by the Spirit. This amounts to a continuous creation. (I’m not totally clear on what’s meant by ‘communication’ here—in fact I’ve had some confusion about that in some previous chapters as well.) A feature of Edwards’ particular brand of continuous creation that is important to the understanding of the Incarnation is that the identity of objects over time is effectively a matter of divine fiat (183). It apparently follows from this that a created human nature can be united with the Logos by mere fiat, without any fancy metaphysics (185). Edwards has more to say about the kind of communion or indwelling that exists between Christ’s human nature and the Logos but curiously it seems that, at least on Tan’s telling, this isn’t really required for hypostatic union, since unity/identity are in general created by arbitrary divine fiat. On the other hand, as Tan is at pains to emphasize (183-4), the fiat is not arbitrary in the sense of capricious, but only in the sense of being a free choice shaped only by divine wisdom, so Edwards may think it would have been somehow unfitting for God to decree such unity in the absence of communication or indwelling.
(Cross-posted at blog.kennypearce.net.)
Chapter 8 of Idealism and Christian Theology is “Jonathan Edwards, Idealism, and Christology” by Oliver Crisp. This is the second of the two previously published essays, having appeared in another edited volume in 2011.
The first part of the essay provides an admirably clear overview of Edwards’ distinctive metaphysical views, particularly as they relate to God and creation. Crisp then goes on to draw out some consequences for Christology and defend the orthodoxy of Edwards’ position.
Crisp enumerates 11 Edwardsian positions he takes to be relevant, but it seems to me that there are really just three that are of central relevance to the question of the Incarnation. Using slightly different terminology than Crisp (in order to sum things up more briefly), we may call these; immaterialism, stage theory, and occasionalism. Each of these doctrines is important primarily for what it denies, not for what it affirms. Immaterialism denies the existence of mind-independent extended substances; stage theory denies that created objects persist over time in any metaphysically significant sense; and occasionalism denies that created objects are ever efficient causes. In all three cases, Edwards, like most other proponents of these views, tries to soften the blow of these denials: immaterialism doesn’t deny that there are bodies, but merely denies that bodies are mind-independent material substrata; stage theory doesn’t deny that there is some relation between the apple this morning and the apple this afternoon which makes us call it ‘the same apple,’ it just denies that this relation is, in truth and strictness, identity; finally, occasionalism doesn’t deny that one event happens because of another, it merely says that, in the oomphy ‘anti-Humean’ sense God, and only God, is responsible for making the events happen in this order.
Each of these theories, Crisp suggests, might be thought to cause problems for the orthodox doctrine of the Incarnation. First and most obviously, Christian theology holds that the Word, the Second Person of the Trinity, took on a body—in reality and not appearance only—and this might well be thought to conflict with immaterialism. Second, orthodox Christology holds that Christ became incarnate just once, in apparent conflict with stage theory which would have Christ bearing some relation to a series of human body-stages. Third and finally, the Third Council of Constantinople affirmed that Christ possessed a human will (faculty of willing) distinct from the divine will. Presumably the Council meant to affirm that Christ’s ordinary human actions were undertaken by ordinary human willing. But Edwards (unlike many other early modern occasionalists) makes no exception to his occasionalism for human minds/wills. Like Malebranche (the most extreme of occasionalists), he holds that when we will to move our arm God moves it for us. In what sense, then, can Christ’s actions be said to be undertaken pursuant to a human will?
Crisp’s answer to all three of these objections is fundamentally the same: the key point affirmed by the Chalcedonian Definition (in connection with Christ’s humanity) is that Christ is “perfect in humanity … consubstantial with us as regards his humanity; like us in all respects, except for sin” (quoted on p. 158). In other words, orthodox Christology is fundamentally committed to the claim that Christ became a human being like other human beings. It is not fundamentally committed to a particular metaphysical conception of human beings. Thus Edwards can say that Christ has a human body just like we do (which is to say, he was associated in a special way with certain divine ideas); that this body persists through time just like our bodies do (which is to say, it doesn’t really persist at all, but is preceded and succeeded by certain suitably related bodies); and that Christ undertakes voluntary actions in the body just like we do (which is to say, he wills certain actions and on the occasion of his willing God makes the actions occur).
This, I think, is all convincing. The real question becomes, can Edwards’ metaphysics make sense of all the things it needs to make sense of? But insofar as the challenge is to make sense of the ordinary case (and not the extraordinary case of the Incarnation), this is a question about the viability of his metaphysics, not a question of its theological orthodoxy. If Edwards can indeed make sense of the ordinary everyday cases, then he can do at least as well as the dualist in making sense of the Incarnation.
(Cross-posted at blog.kennypearce.net.)
Chapter 7 of Idealism and Christian Theology is “Idealism and the Resurrection” by Marc Cortez. Like the preceding article by Hamilton, this is an excellent piece of work directly addressed to the central issues of this volume. Cortez begins by noting that idealism, from the perspective of Christian theology, faces the problem of explaining the reality and importance of the body, and a particular example of this is the claim that there will be a bodily resurrection in the eschaton. In this respect, Cortez observes, Jonathan Edwards is a particularly interesting case since he is an idealist but also places a great deal of emphasis on the bodily nature of the afterlife. (This contrasts with Berkeley, who occasionally mentions bodily resurrection and says that his idealism is consistent with it, but can hardly be said to emphasize the importance of embodiment in the afterlife.) Unfortunately, Cortez observes, Edwards never directly brings his idealism and his eschatology together. The interpreter is therefore left to reconstruct Edwards’ thought on the matter and his reasons for (apparently) taking his idealism to be consistent with bodily resurrection.
Cortez argues that Edwards’ idealism is indeed consistent with bodily resurrection (since idealism does not deny the existence of bodies but rather reduces them to mental phenomena) but threatens to undermine the importance of bodily resurrection. According to Cortez, Edwards makes some progress to preserving the latter by taking the human being to be naturally both spiritual and bodily and arguing that bodily resurrection will allow both natures (spirit and body) to enjoy vision of God, in their different ways.* This is superior to the (disembodied) intermediate state in which the blessed enjoy only spiritual, and not bodily, vision of God. (Bodily vision of God is said to be ‘mediated’ and seems to be a matter of appreciating God’s bodily creation and thereby apprehending God’s greatness.) According to Cortez, this is sufficient to explain why, given that humans are mind-body composites, bodily resurrection is better for us than disembodied existence. However, it does not explain why God should create such mind-body composites at all.
It is not clear to me that this last point is a serious problem. A standard response in the tradition is to appeal to a principle of plenitude: God created some bodily natures, and some spiritual natures, and the ‘mixed’ human nature because it was better that creation as a whole should exhibit this kind of diversity. Especially when this is combined with Edwards claims, quoted by Cortez, that God’s bodily creation would be in vain without some created consciousness to appreciate its beauty (132), this seems like an adequate explanation. (At least, as adequate as any human explanation of God’s purposes could ever be!)
In any event, Cortez concludes (136-137) by suggesting that Edwards could endorse either of two strategies to strengthen his case for the importance of bodily resurrection: he could argue that the ‘mediate’ vision of God that requires embodiment somehow adds something of value which could not be had with ‘immediate’ spiritual vision alone, or he could argue that metaphysically necessary conditions for personal identity restrict how much ‘immediate’ vision one can have while remaining a distinct person. (The latter strategy is suggested by some of Edwards’ own remarks, though he does not apply them in the eschatological context.)
On the whole, this is an excellent essay and is recommended to anyone interested in the compatibility of idealism with Christian (or, more broadly, Abrahamic) eschatology, or in the unity of Edwards’ thought.
(Cross-posted at blog.kennypearce.net.)
* Note that the move Cortez makes here requires him to construe Edwards as a mind-body dualist in Hamilton’s sense.
Today’s virtual colloquium paper is “How to Tell Whether Christians and Muslims Worship the Same God” by Tomas Bogardus and Mallorie Urban. Dr. Bogardus received his PhD in philosophy from the University of Texas at Austin in 2011 and is currently Assistant Professor of Philosophy at Pepperdine University. His papers on epistemology and the philosophy of religion have appeared in journals such as Philosophy and Phenomenological Research, Philosophical Studies, Ethics, Faith and Philosophy, and Philosophia. Mallorie Urban is an undergraduate philosophy major at Pepperdine.
How to Tell Whether Christians and Muslims Worship the Same God
Tomas Bogardus and Mallorie Urban
We start the paper by laying out three recent arguments for the “Same God” thesis, and offering objections. Francis Beckwith offers an argument from monotheism: Christians and Muslims both believe there can be only one God, so they must be worshiping the same God. We doubt that inference. After all, two baseball fans might agree that only one team can be the best, without thereby thinking the same team is the best. Michael Rea argues that if Christians and Muslims aren’t worshiping the same God, then “God” for one group is “absolutely meaningless,” or refers absurdly to a mere human being, an animal or plant, an inanimate object like a rock or a star. We again doubt that inference, since there’s a third option: “God” for one group is a meaningful but empty name, like “Zeus” is for Zeus-worshipers. Finally, Dale Tuggy argues that since Christians and Muslims are engaged in genuine theological disagreements, they must be talking about the same God. We’re skeptical again, since it’s possible for a name to shift reference over time or across groups, and for two people to disagree while using the same name without thereby referring to the same entity. In the paper, we use the example of how “Santa Claus” has shifted reference over time and across groups, in a way that could allow one child to use “Santa Claus” to refer to St. Nicholas, another to use that same name to refer to a jolly Nordic creature of fiction, and for these two children to disagree vociferously about the sentence “Santa Claus is dead.” (Or, if you insist that it’s part of the meaning of “genuine disagreement” that there’s co-reference, what this case shows is that something can look and sound just like a genuine disagreement—and even involve the same name—without really being a genuine disagreement. For all Tuggy says, this could be what’s going on with apparently genuine theological disagreements between Christians and Muslims.)
The case of “Santa Claus” also makes trouble for anyone who thinks a simple Kripkean causal picture of reference supports the “Same God” conclusion. On a common interpretation/extrapolation of Kripke’s causal picture—which Kripke himself was reluctant to endorse—a name acquires its referent at a baptism ceremony, and then is passed along from speaker to speaker who form, as it were, links on a chain. And as long as each link in that chain intends to use the name in the same way as the previous links, the name preserves its reference. So, one might think, since Mohammad acquired divine names from neighboring Jews and Christians, and intended to use the names as Jews and Christians do, he therefore referred to—and directed worship toward—the same God that Jews and Christians do. And similarly with subsequent Muslims.
But that’s not the way reference works. Kripke himself was aware of the troubling case of “Santa Claus,” and he says: “There may be a causal chain from our use of the term ‘Santa Claus’ to a certain historical saint, but still the children, when they use this, by this time probably do not refer to that saint.” Inspired by Gareth Evans’ theory of reference, we suggest that our conception of Santa Claus became so corrupted and distorted by myth-makers that at some point in the past—and it’s vague when this happened—the man St. Nicholas ceased to be the dominant source of information that we associate with the name “Santa Claus,” at which point the name ceased to refer to him.
We then develop Evans’ notion of dominance, exploring a few ways we might weight information in a name’s “dossier,” different types of information that we might elevate to dominance, i.e. to a sine-qua-non position in the name’s dossier. The details are in the paper, but the upshot is this: we can tell whether a name has shifted reference by asking certain hypothetical questions about the use of the name. For example, we know that “Santa Claus” shifted reference because, when we ask “What if there were no jolly Nordic elf who’s alive and delivers presents on Christmas, but there had been an ancient bishop of Myra who did such and such noble things, but is now dead? Might “Santa Claus” still refer?” all the children shout “NO!” In that contemporary use of “Santa Claus,” certain mythical information has been elevated to dominance, so that when children find out that nobody answers to that information, they conclude there is no Santa Claus and never was, that “Santa Claus” fails to refer. It has shifted reference from fact to fiction.
And now we can answer our “Same God?” question: If Islam were false and Christianity true, might “Allah” still refer? If YES, then, from a Christian perspective, Muslims’ modified conception of “Allah” has not shifted its reference. If NO, then it has. And: if Christianity were false and Islam were true, might “God” still refer? If YES, then, from a Muslim perspective, Christians’ modified conception of “God” has not shifted its reference. If NO, then it has.
Depending on your answers to those questions, it could be that you’ll think, from the perspective of each religion, that the other’s modified use of the divine name has not shifted its reference, like how early modifications of the use of “Santa Claus” didn’t yet shift its reference. In that case, you’ll probably be sympathetic to the “Same God” conclusion. Or it could be that you’ll think, from the perspective of each religion, the other has made such radical modifications that the divine name has shifted reference, as happened at some point in the fairly recent past with “Santa Claus.” In that case, you’ll likely deny the “Same God” conclusion. Another option is that it’s unclear whether, from the perspective of each religion, the other’s modifications to the use of the divine name were radical enough to shift reference, as it was for quite some time unclear whether the gradual modifications of the use of “Santa Claus” had made it cease to refer to St. Nicholas. And then you’ll likely think there’s simply no determinate fact of the matter on the “Same God?” question, or at least none we’re in a position to affirm.
We close with some speculations about what, in addition to co-reference, might be required for co-worship, and whether, from a Christian perspective, salvation turns on this issue.
The complete paper is here. Comments welcome below!
Chapter 6 of Idealism and Christian Theology is “On the Corruption of the Body: A Theological Argument for Metaphysical Idealism” by S. Mark Hamilton. This is easily the best essay in the collection so far, and the most directly focused on the central issues the volume purports to address.
Hamilton provides a carefully documented account of the ways in which mind-body dualism is presupposed by theologies of our post-lapsarian state of corruption in Reformed dogmatics from Calvin to the early 20th century. Jonathan Edwards, he shows, is an outlier with respect to this tradition. Hamilton enumerates a number of theological claims about our state of corruption and explicitly connects them to particular presuppositions about the metaphysics of the human person. He then argues that Edwards’ idealism captures what is important in this theology while avoiding certain metaphysical problems to which the opposing dualist view falls prey.
Like his co-editor Farris, Hamilton lumps together a variety of different views under the heading ‘mind-body dualism’. However, where Farris had done this somewhat sloppily and in a way that I think vitiated some of his arguments, Hamilton has done it carefully, identifying a genuine point of agreement between a number of different views and staying focused on that particular point. What Hamilton calls ‘mind-body dualism’ is simply the view that the mind and body are numerically distinct and the human person is some kind of composite of mind and body (108-109). Thus substance dualism, hylomorphism, and various forms of non-reductive physicalism all count as mind-body dualisms, in Hamilton’s sense.
All of these views can say very similar things about the corruption of post-lapsarian human persons. Hamilton interprets Reformed theologians as holding that the person is naturally a mind-body composite, but can exist in the absence of a body, although union with a body is required for “an immaterial soul’s proper function in a material world” (110). Given such a view (regardless of the metaphysical details) one can go on to say that post-lapsarian corruption is the corruption of the whole person (body and mind), but the primary locus of corruption is in the mind (soul), and in particular in “a disordered desire for things that are not God” (111). If, however, the corruption is to be a corruption of the whole person, it is inadequate to hold that the body and mind each separately or independently suffer corruption. The mind-body dualist (in Hamilton’s broad sense) will, Hamilton suggests, want to account for this in terms of a teleo-functional relationship between mental corruption and physical corruption. In other words, the mental (spiritual) corruption of the fallen person is such that it has certain natural physical consequences. The nature of this mental state is to be (mis)directed toward bodily sins. (I note in passing that Hamilton does not discuss the view—suggested by Augustine and emphasized by Malebranche—that fallenness/corruption consists in a disordered relation between mind and body. I do not know whether this view has defenders in the tradition of Reformed dogmatics.)
Hamilton asserts that Edwards is not, in his sense, a mind-body dualist. Edwards holds, according to Hamilton, “that human persons are essentially minds whose bodies are merely ideas or a collection of ideas in the divine mind” (117). According to Hamilton’s definition, this is not a form of dualism, even though it involves a distinction between mind and body, since it identifies the human person with the mind to the exclusion of the body. However, it seems to me that Hamilton is not totally consistent in attributing such a monism to Edwards since Hamilton’s definition of ‘mind-body dualism’ is in fact so broad that it could be accommodated within Edwards’ idealism: if Edwards thought that the human was somehow composed of mind and body this would make Edwards a dualist in Hamilton’s sense, even though bodies are just collections of mind-dependent ideas. Hamilton sometimes seems to attribute this view to Edwards.
This, however, does not vitiate what I take to be Hamilton’s central point, which is that the doctrine of fallenness as the Reformed tradition (and Augustinianism more broadly) has understood it is located right at the nexus between mind and body. Following the well-known arguments of Jaegwon Kim, Hamilton argues that, even on his broad definition, any form of mind-body dualism will face an interaction problem similar to the one famously faced by substance dualism. This despite the fact that mind-body dualism, so construed, is consistent with physicalism. If this is right, then our ability to spell out, and make sense of, the doctrine of fallenness or corruption depends on our ability to solve the notoriously difficult interaction problem. Edwards’ idealism, on the other hand, does better. According to this view, the corrupt features of the body (and the perceived world more generally), such as “disease, decay, and death” (122), just are corrupt states of mind. This, Hamilton says, provides a superior account of the corrupt fallen state of the human person.
The only point I have to make in response to this is that the Edwardsian view has an advantage over its competitors only if it takes states of bodily corruption to be numerically identical to mental states (or composites thereof). If non-reductive physicalism is coherent, then one could equally develop non-reductive idealisms. (Indeed, my interpretation of Berkeley could perhaps be described this way.) However, if Kim is right that non-reductive physicalisms have an interaction problem, then presumably non-reductive idealisms will as well. Accordingly, Hamilton needs to attribute to Edwards a fairly simplistic version of idealism, and such a simplistic idealism may face difficulties elsewhere.
(Cross-posted at blog.kennypearce.net.)
Chapter 5 of Idealism and Christian Theology is “Edwardsian Idealism, Imago Dei, and Contemporary Theology” by Joshua Farris. This is an interesting article that directly and constructively addresses one of the central theological issues raised by metaphysical idealism of the Berkeley/Edwards variety. However, I was left with some confusion about what the paper’s overall lesson was meant to be.
Farris frames the central question here as how, given Edwards’ idealism, he can understand the imago dei doctrine in a way that does not devalue the body. Edwards is said to be drawing on but ‘reconceiving’ the prior tradition of Reformed theological anthropology. This prior tradition is said to rely on substance dualism. However, at one point substance dualism is defined as “the belief that humans are soul-body units” and ‘hylomorphic dualism’ is said to be another name for this same view (85). In the present context, the difference between substance dualism, which holds that the human soul and body are separate substances somehow connected to one another, and hylomorphic dualism, which denies that the soul and body are separate substances and holds instead that a complete substance is made only by their union, is quite important. Substance dualism has often been criticized for making the body a kind of optional appendage to the human person: we would still be what we are if we were disembodied. The hylomorphic view, on the other hand, takes the union of soul and body as primary. Accordingly, even if (as on the view Farris attributes to the prior Reformed tradition) the imago dei is primarily a matter of the possession of certain mental attributes, nevertheless what possesses these attributes is a substance whose nature is to be embodied. The embodiment is not accidental, nor is it bad. The hylomorphic view provides a better explanation than the substance dualist view of the sense in which the human person may be the breath of God dwelling in the dust of the earth. For this reason, it matters whether Edwards is compared with substance dualism or hylomorphic dualism. Farris calls the view he is comparing Edwards against ‘substance dualism’, but recognizes no distinction between this and hylomorphic dualism.
In any event, on Farris’s interpretation of Edwards, everything is just divine ideas, and the distinctive feature of human beings which makes them the image of God is that they have ideas that represent God. This provides a straightforward sense of ‘image’—humans are in fact representations of or about God. Similarly, it provides a straightforward sense in which humans can be said to reflect God’s glory. It also provides a straightforward sense in which we can talk about the image of God being defaced but not destroyed by the Fall, and ultimately restored in the eschaton.
But I see two problems here. First, I’m again worried that this is just Spinoza. Farris recognizes this problem in note 52 (p. 103), where he writes, “One might still argue that Edwards’ unusual brand of idealism-constant creation-panentheism collapses into Spinoza’s pantheism, but the manner in which Edwards defines the substances would not reduce to pantheism because created minds retain individual properties distinguishing them from the Creator-God.” But this does not distinguish Edwards from Spinoza, for Spinoza holds that modes of God may possess modes of their own, at least in some sense. After all, even though the ball is round and the ball is a mode of God, it’s not really correct to say God is round. So Farris is getting Spinoza wrong here. Now, one could simply respond, on Edwards’ behalf, that a Christian can actually take on board large parts of Spinoza’s metaphysics of the relationship of God to finite beings, and the differences with Spinoza will be found elsewhere (perhaps in the affirmation of divine freedom in creation and divine goodness in a moral sense). It would be interesting to see that case made, but it is not made here.
The second problem is that this seems to attribute hardly any importance to the body. Despite setting this issue up as one of his key concerns, in the end all Farris says about it is that those who charge Edwardsian idealism with denigrating the body have not made a case for why this should be so (97-98). But this is a strange thing for Farris to say, since he has just given an account of the imago dei that says so little about the body, or how the mind/soul is joined to it. Perhaps the problem is supposed to be solved by giving some role to the physical in communicating the image of God to human beings, or helping us to gain deeper union with God (as suggested on p. 93), but this is not spelled out.
(Cross-posted at blog.kennypearce.net.)
The fourth chapter of Idealism and Christian Theology is “Berkeley, Realism, Idealism, and Creation” by Keith Yandell. This is an interesting paper on Berkeley which, unless I missed something, did not turn out to be about Christian theology at all.
I say purposely that it did not turn out to be about Christian theology, because it sounds at the beginning as if it is going to be. Yandell begins by noting that Berkeley’s position is rare among Christian thinkers (p. 73), and discussing a particular threat to Christianity from those who take the creation of matter to be impossible (p. 73-74). He also briefly discusses the problem of how Berkeley can accommodate certain core Christian doctrines, such as creation and Incarnation, within his idealism (p. 78-79). Now, this paper is a mere 8 pages in length (plus endnotes), so I just mentioned over half of the pages as having something to do with Christian theology. Nevertheless, the paper does not seem to me to be about Christian theology in any significant sense, because the theology (and especially the specifically Christian elements of that theology) are totally inessential to the paper’s central point. Here’s why: Berkeley’s own response to the question of the compatibility of his view with divine creation is, essentially, that the Bible says God created the sun and the moon and the earth and plants and animals and so forth, but it doesn’t say that God created material substrata. So, in other words, there is not special theological problem here: if Berkeley has an adequate analysis of the real existence of ordinary objects, then he can preserve divine creation.* Yandell also mentions the Incarnation, but he says one might worry about how, on Berkeley’s view, we can say that “the Second Person of the Trinity [became] fully human as well as being fully divine, and thus being embodied, crucified, buried, and resurrected” (78). It sounds like what Yandell is worried about here is docetism, the heresy which holds that Christ merely appeared to be embodied and to suffer. But, again, if Berkeley can preserve the claim that human beings are really embodied—or, if you like, that human bodies are real—then it seems there is no special theological problem. (The case would be totally different if we were worried about avoiding Apollinarianism or Nestorianism or something; there might be special theological problems for Berkeley there.)
Indeed, Yandell does not treat these as special theological problems, for when his paper comes to solve them we are merely treated to an account of the existence of objects unperceived by humans. This account, of course, involves God, but it doesn’t seem to me to involve Christian theology in any interesting way. (Yandell goes for a sophisticated version of the divine idea theory somewhat similar to the ‘single-idea’ interpretation proposed by Marc Hight.)
This paper seems to me to be a missed opportunity, in terms of exploration of idealism and Christian theology. Most importantly, Yandell never discusses what looked at the beginning like it was going to be the central issue: why did many philosophers regard the creation of matter by God as a serious problem, and how can Berkeley’s immaterialism be seen as responding to this problem? In response to this, Yandell simply notes that most theists held that God was able to create matter (and had created matter). What reason is there to be dissatisfied with this view? Yandell gives Berkeley’s reasons for being dissatisfied with this view, which is that matter is (according to him) conceptually impossible. But Yandell quotes Berkeley saying that many of his predecessors had thought the creation of matter by God to be impossible, despite believing in matter (and, in some cases, also in God)! The opponents (according to Berkeley) take matter to exist eternally, since it can’t be created. Why do they think so, and how is Berkeley responding? This is not explored.
(Cross-posted at blog.kennypearce.net.)
* The objection raised by Lady Percival, which first led Berkeley to address this problem, was a more serious worry: how can God be said to have created inanimate objects before creating human beings? But that is not the problem of creation discussed by Yandell.
Today’s virtual colloquium paper is “Skeptical Theism and Practical Reasoning” by Timothy Perrine. Perrine is a graduate student at Indiana University, where he is finishing his dissertation “Epistemic Value and Accurate Representation.” He works primarily in epistemology and philosophy of religion while dabbing in other fields. Some of his work has appeared in journals like Synthese and Faith and Philosophy as well as several edited volumes.
Skeptical Theism and Practical Reasoning
Skeptical theism is an important and popular response to arguments from evil. Skeptical theists urge a kind of skepticism about our ability to discern the possible reasons God might have for permitting the evils we observe. They then propose general epistemic principles concerning when an interference is reasonable or it is reasonable to believe something is evidence. By combining their skepticism with such epistemic principles, skeptical theists aim to undermine arguments from evil.
But skeptical theism is not without its critics. Many critics allege that its skepticism leads to other skepticisms that are problematic. It is useful to have a taxonomy of the alleged skepticisms. Some critics allege skeptical theism leads to non-moral skepticism and others moral skepticism. Among non-moral skepticisms, critics urge that skeptical theism leads to skepticism regarding the external world or God’s commands. Among moral skepticisms, critics urge that skeptical theism leads to skepticism regarding the rightness/wrongness of action, all-things-considered value, or practical reasoning.
In this paper, I will be focusing exclusively on the objection that skeptical theism leads to skepticism regarding practical reasoning. Put crudely, that objection alleges that skeptical theists cannot reasonably conclude that they should prevent evils. For skeptical theists claim that there is a good that justifies God’s permission of an evil. But they also claim that we shouldn’t expect to see what that good is. Thus, even if a skeptical theist could easily prevent an evil for which she cannot see any outweighing good, she should not reasonably conclude that she should prevent it. For, though she cannot tell how, she thinks it would be best all-things-considered to allow both the evil and its justifying good to exist. But—the thought goes—such reasoning is problematic and so, by extension, is skeptical theism.
The aim of this paper is to respond to this objection. In section I, I briefly review skeptical theism and articulate a distinction between two kinds of God-justifying goods. Some goods justify God’s permission of an evil because the existence of the evil is necessary for the existence of the good and the good outweighs the evil. Some goods justify God’s permission of an evil because God’s permission of the evil is necessary for the existence of the good but the existence of the evil is not necessary for the existence of that good.
In section II, I develop this objection from practical reasoning skepticism at greater length, paying particular attention to an influential defense of it due to Michael Almedia and Graham Oppy. In section III, I argue that Almedia and Oppy’s defense of this objection fails because it runs afoul of the distinction between two kinds of justifying goods.
In sections IV and V, I am proactive, sketching a way that a skeptical theist might think about her skepticism. I argue that when deliberating a skeptical theist might in effect reasonably ignore her skepticism regarding access to justifying goods. For her skeptical theism by itself rarely gives her any reason for thinking it would be better or worse to permit an evil. And if she can reasonably ignore her skeptical theism when deliberating about whether to prevent an evil, she can reasonably arrive at the same conclusion that non-skeptical theists do, namely, that she should prevent the evil. In this way, skeptical theism need not lead to practical reasoning skepticism.
The complete paper is available here. Comments welcome below!
The third essay in Idealism and Christian Theology is “Idealistic Panentheism: Reflections on Jonathan Edwards’s Account of the God-World Relation” by Jordan Wessling. The essay is avowedly not interpretive, but rather aims at an evaluation of a certain view in philosophical theology, dubbed ‘idealistic panentheism,’ which has been attributed to Edwards. This view takes the whole created world—including human minds—to be ideas in the mind of God. It is idealistic insofar as it takes reality to be fundamentally mental. It is panentheistic in a literal and straightforward sense: the created world exists in God’s mind. However, it is not pantheistic since those ideas that make up the created world are not all there is to God. This makes creation, as Wessling puts it in one place, “a proper part of God” (57).
Wessling says this view recommends itself as highly parsimonious and as providing compelling accounts of some of the divine attributes, especially omnipresence. He the considers three objections: (1) that the view runs counter to tradition; (2) that the view implies theological determinism and so undermines responses to the problem of evil; and (3) that the view literally locates evil in God, making God morally imperfect. I will only discuss the first of these here.
Wessling essentially dismisses this worry with the remark that panentheism is an avowedly revisionary conception of God, and yet has many adherents today. In light of the fact that his essay is not intended to be historical or interpretive, this seems to me a legitimate response: although some philosophers and theologians may be inclined to reject the view because it is revisionary, the view will still be of interest to many, since panentheism is already taken seriously in theology.
Nevertheless, this response left me with questions (perhaps because I haven’t read a lot of contemporary theology, or perhaps because I haven’t read a lot of Edwards). How exactly is this Edwardsian idealistic panentheism different from Spinoza? Presumably Edwards wanted it to be, and in fact I’d be surprised if he didn’t address this explicitly. Spinoza likewise takes our minds to be God’s ideas. Further, Wessling interprets Edwards as holding that “Human persons, for example, are what we might call ‘attenuated substances.’ … We might say that, for Edwards, humans (as well as other created minds) are only proximate bearers of properties, but God alone is the ultimate bearer of these properties” (56-57). Again, this sounds very similar to Spinoza. In addition to the fact that the historical Edwards presumably wouldn’t have liked this, it raises the question of whether this sort of panentheism can ultimately be distinguished from pantheism. The fact that there is more to God than these ideas is supposed to do the work of distinguishing it from pantheism. But this is not spelled out. If God somehow had a choice as to which of God’s ideas were ‘real’ created objects, and other ideas were mere possibilia, this would help. But exactly how this works, exactly what makes for that difference, is not explored here.
(Cross-posted at blog.kennypearce.net.)
Today’s Virtual Colloquium is “Global and Local Atheisms” by Jeanine Diller. Dr. Diller received her PhD from the University of Michigan and is currently an assistant professor in the Department of Philosophy and Program on Religious Studies of the University of Toledo in Ohio. Her research focuses on the concept of God and alternative pictures of ultimate reality. She is co-editor (with Asa Kasher) of Models of God and Alternative Ultimate Realities.
Global and Local Atheisms
This paper identifies an ambiguity in the terms ‘theism’ and ‘atheism’: are they about one or all notions of God? I stipulate that a ‘local’ theism or atheism is about one notion; they claim that a specific kind of God exists or not (respectively). A ‘global’ atheism is about all notions; it says that no God worth the name exists. The punch line of the paper is that all atheists should be local atheists right now, given the current state of the debate.
In Part I, I draw the distinction between local and global theisms and atheisms carefully. In Part II, I notice that theisms are going to have to go local if they are to stand a chance of being internally consistent: since some notions of God contradict each other, it’s no good trying to believe them all. In contrast, assuming the ontological argument isn’t sound, atheisms in principle can go local or global, since it’s consistent to say that a specific kind of God doesn’t exist (local atheism) and also consistent to say that over and over again, for every kind of God worth the name (global atheism).
Most uses of ‘atheism’ in the philosophical literature are ambiguous between the local and global senses. Atheists who do explicitly disambiguate almost always go local (to offer an example, Mackie explicitly limits his sights to an omnipotent and all-good God). In fact, explicit global atheism is so rare that my research assistant wondered while I was writing if anyone held it. Interestingly, I recently found clear evidence that there indeed are global atheists in a survey run on this very blog by Yujin Nagasawa and Andrei Buckareff, as discussed in their recent volume Alternative Concepts of God (Oxford 2016). The survey’s framing was fine-tuned enough to positively identify 12.2% of its 286 respondents as global atheists: in the background of several concepts of God which the survey provides, these respondents “hold that no account of the divine is tenable” – a precise statement of global atheism (p. 8).
Parts III and IV of the paper effectively address this 12.2% of respondents and others interested in global atheism (and I’d be grateful to hear responses from any of you reading this). I argue three main claims in Part III: (1) that global atheism is difficult to understand, since denying all notions of God involves knowing at least the main ones, and (2) that global atheism is even more difficult to defend, not only because of the number of notions at play but also because every atheistic argument is against a particular kind of God. Since it’s invalid to move from one kind of God’s not existing to no kind of God existing, global atheists will have to redeploy their arguments or develop new ones against at least the main alternative theisms. Our search in the literature shows that this work has not yet been done; most atheists don’t even mention alternative theisms (regarding (1)), much less argue against them (regarding (2)). I conclude (3) that global atheism is currently unjustified, so atheists should stay local.
Part IV entertains and replies to an objection to Part III: can’t global atheists attack a really general notion of God, and in so doing attack the many species of God it covers, and thereby provide evidence for their claim? This is smart strategy but I give a couple reasons to think it is too early to tell if it can work. Lately I’ve been wondering further whether the idea of God is so flexible that there is no property or notion G that is necessary de dicto to every legitimate notion of God. If so, then an argument denying Gx will always leave some Gods standing and thus fall short of defending global atheism.
How important is the finding that atheists should stay local? On the one hand, local atheisms can be significant: for example, arguments against a OOO God if successful license denying the God of the orthodox monotheistic tradition—no small thing. Still, if global atheism is not justified—if for all that has been said against various Gods there still could be a genuine God of another kind—then the existence of God is not philosophically settled. And that is a big claim: nobody is licensed to move on from theism, not yet—and that not because of a difference of opinion over the state of the arguments (old news), but because the right kind of argumentation is not even in place yet (new news). The required work is to look at the major alternative notions of God and argue either that no such things exist or that such things should not count as God. That adds to the field’s task list for the future.
The complete paper is available here. Comments welcome below!