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Natural Signs and Knowledge of God: A New Look at Theistic Arguments
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Review
"This book will benefit readers with some background or interest in natural theology and philosophy or religion."--CHOICE"Stimulating... Evans has here made a valuable and original contribution to the field of religious epistemology. Natural Signs and Knowledge of God deserves attention from, and is sure to provoke lively debate between, philosophers of religion and theologians. However, it should also be of interest to, and accessible to, anyone concerned with theistic apologetics. Even someone with little grounding in these issues is likely to gain something from it." --Religious Studies
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About the Author
C. Stephen Evans is University Professor of Philosophy and Humanities at Baylor University.
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Product details
Paperback: 218 pages
Publisher: Oxford University Press, USA; Reprint edition (December 15, 2012)
Language: English
ISBN-10: 0199661073
ISBN-13: 978-0199661077
Product Dimensions:
5.4 x 0.5 x 8.4 inches
Shipping Weight: 11.7 ounces (View shipping rates and policies)
Average Customer Review:
4.6 out of 5 stars
8 customer reviews
Amazon Best Sellers Rank:
#1,179,499 in Books (See Top 100 in Books)
C. Stephan Evans does an excellent job of surveying the various theistic arguments, evaluating them and then doing something unique; trying to get behind these arguments to see the basic intuitions that lie there. He then argues that these basic intuitions can be seen as "natural signs" of God. Evans' view of natural theology is one that I have come to share. It is limited, available to those who want to see but also obscure enough that those who do not want to see aren't forcibly compelled to see. I particularly like his discussion of Hume's objections to the various classical arguments. I think the idea of a "natural sign" taken from the philosophy of Thomas Reid has some problem, I do not buy into it wholesale, but in any case Evans' present the idea very well.Most of the book is devoted to the discussion of the various cosmological, teleological and moral arguments for God's existence, which Reid rightly classifies as three different families of arguments. He does a great job of taking into account the whole literate on these subjects. Sometimes, I wished that he would have spent more time delving into the nature of the basic intuitions behind the arguments but overall I think he did well enough. David Bentley Hart did better in my opinion in his "The Experience of God: Being, Consciousness, Bliss" but that's a minor quibble. Overall, I recommend this book to anyone interested in the various theistic arguments and perhaps those who think about conceptualizing all of them in a different way than as merely "proofs" of God.
A tremendous resource on apologetics.
Well-written philosophical book on natural signs of the theistic arguments.
This is the most important book in the philosophy of religion I have read in ten years. Evans argues something I have never seen anyone argue before. He says that all theistic arguments are framed on the basis of “natural signs†that are simply experienced. The four “signs†he mentions are “cosmic wonder,†“purposive order,†“moral obligation,†and “human worth/dignity.†Evans argues that these are powerful human experiences that form the basis for cosmological arguments (cosmic wonder), teleological arguments (purposive order), and moral arguments (moral obligation/human dignity). Evans puts these “signs†under Pascalian constraints: They are both “widely accessible†and “easily resistible.†All are merely “pointers†to the existence of God; they do not convey enough information to lead individuals to errorless conclusions (or arguments) about God and his nature. In fact, they can be easily resisted, which is why an atheist may deny the existence of God while affirming moral obligations and human worth. Theistic arguments, then, are attempts to give rational form to the experience of the natural signs, but there is no philosophical argument that simply expresses the experience of the sign. As signs, they are subject to better and worse interpretations, which also explains the many different types of cosmological, teleological, and moral arguments being made on the basis of the signs.Evans assumes with Pascal that natural signs must be widely accessible but are often embraced or resisted apart from any specific philosophical sophistication or background. This is a great book for anyone who thinks that belief in God is based primarily on intuitions of God’s existence grounded in experiences of cosmic wonder, purposive order, moral obligation, and human dignity. These experiences are the ground of all the arguments that proceed from them—the good, the bad, and the best. This book is a blockbuster and explains why theistic reasoning remains alive and well despite the modern bias against it from atheists and from theists who just don’t like the traditional formulations of the arguments. It also explains people like Plantinga, who continue to examine various forms of theistic argument but at the same time don’t take any argument that seriously. As I have noticed in Plantinga, he is more focused on the experiences that led him to believe in God than in any specific arguments that may warrant it. The arguments are okay if they are helpful, but you really don’t need an argument since belief in God is “basic†due to the widely accessible experience of the natural signs. This is really a liberating book and points the way—I think—to a gentler approach to theistic argumentation based on very common religious experiences.
I echo the sentiments by other reviewers regarding the pros. Evans sets forth a fresh middle way between the evidentialists and the reformed epistemologists - the way of the Sign. Signs are charmingly circular: to accept a piece of evidence as a 'sign', one must, in a way, appreciate what the sign points to. This is the biggest weakness of theistic arguments. The data theists rely on tend to be as controversial as the conclusions they want them to demonstrate. In the case of the cosmological arguments, they presuppose an intelligibility underlying the universe that could only make sense if the universe weren't a brute fact to begin with. In the case of the moral arguments, they require an understanding of a morality that presupposes a moral 'order'.Here, Evans shows how the weakness of the theistic arguments is really a basic problem of knowledge, and demonstrates that the arguments capture insights that are intuitive and widely shared. Such insights are philosophically resistible, as are most other insights, such as the insight that the external world or other minds exist. Nevertheless, they are plausible. And plausibility, for Evans, seems to be enough. I appreciate the candor with which Evans discusses the strengths and limits of natural theology.Why four stars then? Because while the ideas are coherent enough, Evans's initial premise is that *if* the God of Isaac (and Ishmael) exists, then he would reveal himself to people in a way that is widely accessible and easily resistible. I found this premise to be unsupported. I wouldn't mind this normally, since good epistemology doesn't really need justification (pun). But Evans argues that since God wants to show himself to people through love, and love is uncoercive, he wouldn't make it obvious that he exists. That strikes me as silly. I irresistibly, without a shadow of doubt, believe my wife exists. This doesn't mean I don't love her freely. That said, the rest of the book contained pretty grounded arguments.
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