Since books are part of the life-blood of apologists and philosophers, I wanted to highlight a few new and upcoming ones here. This isn’t a comprehensive list by any means, but hopefully it will alert you to some new titles you may want to add to your library or wish list. I’ll try to post similar lists on a regular basis.
* Evidence and Religious Belief – Edited by Kelly James Clark and Raymond J. VanArragon. Oxford University Press. July 2011.
- Brand-new work in the hot topic of philosophy of religion
- Features essays by leading scholars in the field
- Addresses the crucial question of the role of evidence in religious belief
- Explores a range of contemporary arguments that push the debate in new directions
- Will interest theologians as well as philosophers
* Thomas Aquinas on God and Evil – Brian Davies. Oxford University Press. August 2011.
“Brian Davies offers the first in-depth study of Saint Thomas Aquinas’s thoughts on God and evil, revealing that Aquinas’s thinking about God and evil can be traced through his metaphysical philosophy, his thoughts on God and creation, and his writings about Christian revelation and the doctrines of the Trinity and the Incarnation.”
* Destiny and Deliberation: Essays in Philosophical Theology – Jonathan Kvanvig. Oxford University Press. December 2011.
“Jonathan Kvanvig presents a compelling new work in philosophical theology on the universe, creation, and the afterlife. Organized thematically by the endpoints of time, the volume begins by addressing eschatological matters–the doctrines of heaven and hell–and ends with an account of divine deliberation and creation. Kvanvig develops a coherent theistic outlook which reconciles a traditional, high conception of deity, with full providential control over all aspects of creation, with a conception of human beings as free and morally responsible. The resulting position and defense is labeled ‘Philosophical Arminianism,’ and deserves attention in a broad range of religious traditions.”
“(1882-1973). The best-known neo-Thomist of the twentieth century. Having become dissatisfied with secularism and scientism, at the age of 24 Maritain converted to Roman Catholicism and spent the following sixty or so years elaborating a comprehensive philosophical system based on the writings of Thomas Aquinas and his scholastic followers, most especially John of St Thomas (1589-1644).
“His major contributions are to epistemology (The Degrees of Knowledge (1932)), social philosophy (The Person and the Common Good (1947)), and aesthetics (Art and Scholasticism (1920)). Maritain is a staunch realist in metaphysics and epistemology; he advocates ontological pluralism, claiming that there are various non-reducible levels of existence, e.g., the physical, the biological, the psychological, the social, and the spiritual; and similarly he insists upon the diversity of our ways of knowing reality, emphasizing the role of rational and creative intuition and thereby linking metaphysics and aesthetics.”
— John Haldane in The Oxford Companion to Philosophy, 522.
“Here is the sum of the matter. We must earnestly endeavor to know the truth of the biblical worldview and to make it known with integrity to as many people as possible with the best arguments available. To know God in Christ means that we desire to make Christian truth available to others in the most compelling form possible. To be created in God’s rational, moral and relational image means that our entire being should be aimed at the glorification of God in Christian witness. A significant part of that witness is Christian apologetics.”
— Douglas Groothuis in Christian Apologetics: A Comprehensive Case for Biblical Faith, 44.
“Although not the first to coin the term, it is uncontroversial to suggest that the German philosopher, Edmund Husserl (1859-1938), is the ‘father’ of the philosophical movement known as phenomenology. Phenomenology can be roughly described as the sustained attempt to describe experiences (and the ‘things themselves’) without metaphysical and theoretical speculations.
“Husserl suggested that only by suspending or bracketing away the ‘natural attitude’ could philosophy becomes its own distinctive and rigorous science, and he insisted that phenomenology is a science of consciousness rather than of empirical things. Indeed, in Husserl’s hands phenomenology began as a critique of both psychologism and naturalism. Naturalism is the thesis that everything belongs to the world of nature and can be studied by the methods appropriate to studying that world (that is, the methods of the hard sciences). Husserl argued that the study of consciousness must actually be very different from the study of nature. . . . “ (continue article)
— Marianne Sawicki at Internet Encyclopedia of Philosophy
“A label frequently used for a kind of analytical philosophy with a distinctively linguistic orientation, which from the mid-twentieth century set the tone for much academic philosophy internationally. Among its leading exponents were Gilbert Ryle, P. F. Strawson, J. L. Austin and H. P. Grice.
“It is entirely different from and has only the name in common with the so-called Oxford Movement in the nineteenth century, and with the Oxford Group of the 1930s, led by Frank Buchman and later renamed Moral Re-Armament.”
— The Penguin Dictionary of Philosophy, 446.