Tuesday, July 31, 2012

For anyone who cares!

The work on my book is starting to take off.  I hope to be finished with a rough draft by the end of the year.  In the meantime, below is an outline of the chapters.  The book is tentatively called, Faith and Philosophy, which is intended to be an introductory text on the arguments of natural theology.  With that said, it will be a concise work (5-6 pages per chapter).

Section One: Theistic Arguments

Chapter One: Relationship between Faith and Reason

Chapter Two: Aristotelian Cosmological Argument

Chapter Three: Kalam Cosmological Argument

Chapter Four: Leibnizian Cosmological Argument

Chapter Five: Aristotelian Teleological Argument

Chapter Six: Argument from Reason

Chapter Seven: Argument from Desire

Chapter Eight: Conceptualist Argument

Chapter Nine: Modal Ontological Argument

Chapter Ten: Modal Cosmological Argument

Chapter Eleven: Moral Argument

Chapter Twelve: Argument from Consciousness

Chapter Thirteen: Religious Experience

Chapter Fourteen: Resurrection of Jesus

Section Two: Atheistic Arguments

Chapter Fifteen: Argument from Divine Hiddenness

Chapter Sixteen: Argument from Suffering

Section Three: Conclusion

Chapter Seventeen: A Cumulative Case for God's Existence


  1. How on Earth will you restrict the treatment of Christ's resurrection and the argument from evil/pain/suffering to a mere 5 pages?

  2. I'm willing to take on the challenge! Haha

    As for the argument from suffering, I'll mostly be talking about the logical version of the argument, as opposed to the evidential version. I think the former can be refuted in just a few pages.

  3. I'm also somewhat surprised that none of the headings bear Aquinas' name. I'm extremely fond of the First and Third ways, myself, and since you're a Thomist I was curious as to the lack of reference to that particular saint.

  4. I can understand why it might appear that that's the case. Thomas's second way I refer to as the Aristotelian cosmological argument (ACA) and his fifth way I refer to as the Aristotelian teleological argument (ATA). Since Thomas did not invent these arguments, but based them on the previous work of philosophers, such as Aristotle, I figured it would be more fitting to refer to these arguments with respect to their Aristotelian sources. Thomas also defends a version of the argument from desire. I'll be sure to cite Thomas in each of these chapters.