. Alvin Carl Plantinga (; born November 15, 1932) is an American who works primarily in, and. From 1963 to 1982, Plantinga taught at before accepting an appointment as the John A.

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O'Brien Professor of Philosophy at the. He later returned to Calvin College to become the inaugural holder of the Jellema Chair in Philosophy. A prominent Christian philosopher, Plantinga served as president of the from 1983 to 1986. He has delivered the two times and was described by magazine as 'America's leading orthodox Protestant philosopher of God'.

Wrote in his work Reasonable Faith that he considers Plantinga to be the greatest Christian philosopher alive. He is a fellow of the American Academy of Arts and Sciences and was awarded the in 2017 and was said to be 'an American scholar whose rigorous writings over a half century have made theism—the belief in a divine reality or god—a serious option within academic philosophy.' Some of Plantinga's most influential works including (1967), The Nature of Necessity (1974), and a trilogy of books on epistemology, culminating in (2000) that was simplified in Knowledge and Christian Belief (2016). Contents. Biography Family Plantinga was born on November 15, 1932, in, to Cornelius A.

Plantinga (1908–1994) and Lettie G. Bossenbroek (1908–2007).

Plantinga's father was a first-generation immigrant, born in the Netherlands. His family is from the Dutch province of, they lived on a relatively low income until he secured a teaching job in Huron, Michigan, in 1941. Plantinga’s father earned a Ph.D. In philosophy from and a master's degree in psychology, and taught several academic subjects at different colleges over the years. Plantinga married Kathleen De Boer in 1955. They have four children: Carl, Jane, Harry, and Ann. Both of his sons are professors at, Carl in and Harry in.

Harry is also the director of the college's. Plantinga's older daughter, Jane Plantinga Pauw, is a pastor at Rainier Beach Presbyterian Church in, and his younger daughter, Ann Kapteyn, is a in working for. One of Plantinga's brothers, is a theologian and the former president of. Another of his brothers, is an emeritus professor of. His brother Terrell worked for CBS News. Education At the end of 11th grade, Plantinga's father urged Plantinga to skip his last year of high school and immediately enroll in college. Plantinga reluctantly followed his father's advice and in 1949, a few months before his 17th birthday, he enrolled in, in,.

During that same year, his father accepted a teaching job at, in, Michigan. In January 1950, Plantinga moved to Grand Rapids with his family and enrolled in Calvin College.

During his first semester at Calvin, Plantinga was awarded a scholarship to attend. Beginning in the fall of 1950, Plantinga spent two semesters at Harvard. In 1951, during Harvard's spring recess, Plantinga attended a few philosophy classes at Calvin College, and was so impressed with Calvin philosophy professor that he returned in 1951 to study philosophy under him. In 1954, Plantinga began his graduate studies at the where he studied under, and Richard Cartwright, among others.

A year later, in 1955, he transferred to where he received his Ph.D. Teaching career.

Plantinga at the in 2004 Plantinga began his career as an instructor in the philosophy department at Yale in 1957, and then in 1958 he became a professor of philosophy at during its heyday as a major center for analytic philosophy. In 1963, he accepted a teaching job at Calvin College, where he replaced the retiring Jellema. He then spent the next 19 years at Calvin before moving to the in 1982. He retired from the University of Notre Dame in 2010 and returned to Calvin College, where he serves as the first holder of the William Harry Jellema Chair in Philosophy. He has trained many prominent philosophers working in and including at Purdue and at Notre Dame, and working. Awards and honors Plantinga served as president of the, Western Division, 1981–1982. And as President of the 1983–1986.

He has honorary degrees from (1982), (1986), (1994), the (1995), (1996), and (1999). He was a, 1971–1972, and elected a Fellow in the in 1975. In 2006, the 's Center for Philosophy of Religion renamed its Distinguished Scholar Fellowship as the Alvin Plantinga Fellowship. The fellowship includes an annual lecture by the current Plantinga Fellow. In 2012, the University of Pittsburgh's Philosophy Department, History and Philosophy of Science Department, and the Center for the History and Philosophy of Science co-awarded Plantinga the, which he received with a talk titled, 'Religion and Science: Where the Conflict Really Lies'. In 2017, Baylor University's Center for Christian Philosophy inaugurated the Alvin Plantinga Award for Excellence in Christian Philosophy.

Awardees deliver a lecture at Baylor University and their name is put on a plaque with Plantinga's image in the Institute for Studies in Religion. He was named the first fellow of the center as well. He was awarded the 2017. Philosophical views Plantinga has argued that some people can know that exists as a, requiring no argument. He developed this argument in two different fashions: firstly, in God and Other Minds (1967), by drawing an equivalence between the and the common sense view that people have of existing by analogy with their own minds.

Plantinga has also developed a more comprehensive epistemological account of the nature of which allows for the existence of God as a basic belief. Plantinga has also argued that there is no logical inconsistency between the and the existence of an all-powerful, all-knowing, wholly good God. Problem of evil. Main article: Plantinga proposed a 'free will defense' in a volume edited by in 1965, which attempts to refute the, the argument that the existence of evil is logically incompatible with the existence of an omnipotent, omniscient, wholly good God. Plantinga's argument (in a truncated form) states that 'It is possible that God, even being omnipotent, could not create a world with free creatures who never choose evil.

Furthermore, it is possible that God, even being omnibenevolent, would desire to create a world which contains evil if moral goodness requires free moral creatures.' Plantinga's defense has received wide acceptance among contemporary philosophers when addressing. However, the argument's handling of has been more heavily disputed, and its presupposition of a libertarianist, view of free will has been seen as problematic as well. According to the, the argument also 'conflicts with important theistic doctrines'including the notion of and the idea that God has free will. Sees Plantinga's free-will defense as incoherent. Plantinga's well-received book God, Freedom and Evil written in 1974 gave his response to what he saw as the incomplete and uncritical view of theism's criticism of theodicy.

Plantinga's contribution stated that when the issue of a comprehensive doctrine of freedom is added to the discussion of the goodness of God and the omnipotence of God then it is not possible to exclude the presence of evil in the world after introducing freedom into the discussion. Plantinga's own summary occurs in his discussion titled 'Could God Have Created a World Containing Moral Good but No Moral Evil', where he states his conclusion that, '. The price for creating a world in which they produce moral good is creating one in which they also produce moral evil.' Reformed epistemology. Plantinga giving a lecture on science and religion in 2009 Plantinga's contributions to epistemology include an argument which he dubs 'Reformed epistemology'. According to Reformed epistemology, belief in God can be rational and justified even without arguments or evidence for the existence of God.

More specifically, Plantinga argues that belief in God is, and due to a religious epistemology, he claims belief in God could be justified independently of evidence. His externalist epistemology, called 'proper functionalism', is a form of. Plantinga discusses his view of Reformed epistemology and proper functionalism in a three-volume series. In the first book of the trilogy, Warrant: The Current Debate, Plantinga introduces, analyzes, and criticizes 20th-century developments in analytic epistemology, particularly the works of, and others. In the book, Plantinga argues specifically that the theories of what he calls “warrant”-what many others have called (Plantinga draws out a difference: justification is a property of a person holding a belief while warrant is a property of a belief)—put forth by these epistemologists have systematically failed to capture in full what is required for knowledge. In the second book, Warrant and Proper Function, he introduces the notion of warrant as an alternative to justification and discusses topics like self-knowledge, memories, perception, and probability. Plantinga's 'proper function' account argues that as a necessary condition of having warrant, one's 'belief-forming and belief-maintaining apparatus of powers' are functioning properly—'working the way it ought to work'.

Plantinga explains his argument for proper function with reference to a 'design plan', as well as an environment in which one's cognitive equipment is optimal for use. Plantinga asserts that the design plan does not require a designer: 'it is perhaps possible that evolution (undirected by God or anyone else) has somehow furnished us with our design plans', but the paradigm case of a design plan is like a technological product designed by a human being (like a radio or a wheel). Ultimately, Plantinga argues that epistemological - i.e. That holds that warrant is dependent on natural faculties—is best supported by supernaturalist metaphysics—in this case the belief in a or designer who has laid out a design plan that includes cognitive faculties conducive to attaining knowledge. 'Self-profile', p. 14. ^.

Knowledge and Christian Belief p. 54. on.

Reasonable Faith. Wheaton: Crossway. /. 'Self-profile', p. ^ 'Self-profile', p. 'Self-profile', p. 'Introduction: Alvin Plantinga, God's Philosopher' in Alvin Plantinga, Deane-Peter Baker ed., (New York: Cambridge University Press), 2007, p., Well-Known Dutch-Americans at The New Netherland Institute website.

Retrieved November 6, 2007. Calvin College. Retrieved 7 April 2016. Archived from on 2008-07-25. Retrieved 2008-05-23.

2011-07-15 at the. Archived from on 2011-07-13. Retrieved 2010-11-18.

Retrieved 7 April 2016. 'Self-profile', p. 'Self-profile', pp.

^ Deane-Peter Baker (2007). Cambridge University Press. Retrieved 16 December 2010. 'Self-profile', p.

'Self-profile', pp. 'Self-profile', p. 'Self-profile', pp. 'Self-profile', p. Archived from on 26 April 2012. Retrieved 7 April 2016. ^.

RKD // AgencyND // University of Notre Dame. Retrieved 7 April 2016. RKD // AgencyND // University of Notre Dame. Retrieved 7 April 2016. University of Pittsburgh University Marketing Communications Webteam. Retrieved 7 April 2016. Retrieved 2017-10-16.

'Disanalogies in Plantinga's Argument regarding the Rationality of Theism'. Journal for the Scientific Study of Religion. 10 (3): 200–207. Friquegnon, M. 'God and Other Programs'.

Religious Studies. 15 (1): 83–89. 'Warranted Christian Belief'. The Review of Metaphysics. 54 (4): 939–941.

Quinn, Philip L. 'Plantinga, Alvin' in Honderich, Ted (ed.). The Oxford Companion to Philosophy.

Oxford University Press, 1995. 'Free Will Defense', in (ed), Philosophy in America. Ithaca: Cornell UP / London: Allen & Unwin, 1965., p. 133. 'Most philosophers have agreed that the free will defense has defeated the logical problem of evil.

Because of Plantinga's argument, it is now widely accepted that the logical problem of evil has been sufficiently rebutted.' , p. 134., pp. 130–133. Retrieved 16 July 2012. wrote: 'How could there be logically contingent states of affairs, prior to the creation and existence of any created beings with free will, which an omnipotent god would have to accept and put up with?

This suggestion is simply incoherent. Indeed, by bringing in the notion of individual essences which determine—presumably non-causally—how Curly Smith, Satan, and the rest of us would choose freely or would act in each hypothetical situation, Plantinga has not rescued the free will defence but made its weaknesses all too clear'. Mackie 1982, p. Plantinga, Alvin (1974).

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God, Freedom and Evil, p. Alvin Plantinga, Warrant: The Current Debate, New York: Oxford University Press, 1993. Plantinga, Warrant: The Current Debate, 1993.

Alvin Plantinga, Warrant and Proper Function, New York: Oxford University Press, 1993. 21. WPF, 237. Plantinga, Warrant and Proper Function, 1993. 'Plantinga's Case against Naturalistic Epistemology'.

Philosophy of Science. 63 (3): 432–451.

Beilby, James (2007). 'Plantinga's Model of Warranted Christian Belief'. In Baker, Deane-Peter. Alvin Plantinga. Cambridge: Cambridge University Press. Plantinga, Alvin Warrant and Proper Function, (New York: Oxford University Press), 1993. 'Notre Dame philosopher Alvin Plantinga has also signed this letter' —, May 22, 2000, cited in, p. 18 'Alvin Plantinga was also a signatory to this letter, early evidence of his continuing support of the intelligent design movement' — Intelligent design creationism and its critics, (ed), 2001, p44.

Darwin on Trial back cover. 2013-05-10 at the. But note that this site appears not to have been updated since 2005., pp. 156, 191, 212, 269. March 7, 2010. Retrieved 2010-04-28. April 11, 2010. Retrieved 2010-04-28.

References. 'Self-profile' in Alvin Plantinga, James Tomberlin and ed., (Dordrecht: D. Co.), 1985. Beebe, James R. (July 12, 2005). Retrieved September 21, 2009.; (8 January 2004). The Miracle of Theism: Arguments for and Against the Existence of God.

Oxford University Press. Meister, Chad (2009). Introducing Philosophy of Religion.

Peterson, Michael; Hasker, William; Reichenbach, Bruce; Basinger, David (1991). Reason and Religious Belief. Oxford University Press. Further reading.

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Spinoza Ethics Notes

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But we still need to pay for servers and staff. If you find our site useful, please chip in. —Brewster Kahle, Founder, Internet Archive. Recording of The Ethics is a philosophical book written by Baruch Spinoza. It was written in Latin. Although it was published posthumously in 1677, it is his most famous work, and is considered his magnum opus. In The Ethics, Spinoza attempts to demonstrate a 'fully cohesive philosophical system that strives to provide a coherent picture of reality and to comprehend the meaning of an ethical life.

Following a logical step-by-step format, it defines in turn the nature of God, the mind, human bondage to the emotions, and the power of understanding - moving from a consideration of the eternal, to speculate upon humanity's place in the natural order, freedom, and the path to attainable happiness.' (Wikipedia) For further information, including links to online text, reader information, RSS feeds, CD cover or other formats (if available), please go to the for this recording.

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