By R.R. Bowker Company
It is a single-volume resource of trustworthy details on an important replacement religions, overlaying for every such necessities as historical past, theology, effect at the tradition, and present prestige. The chapters of the booklet have been written through specialists who examine the activities they've got written approximately.
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Extra info for American book publishing record, Volume 44
If you don't believe in God, and if there is a God, you may have a temporal and finite gain, but you miss out on an infinite gain. Therefore, since the risks are equal, and the benefits infinitely disproportionate, the wise person will bet on God, for the benefits of that risk infinitely outweigh the benefits of the other risk. On many accounts, here ends the argument. The Wager has recently been defended by Lycan and Schlesinger (1989) and by Morris (1986b; 1992). Morris notes that Pascal's Wager Page 20 is not an ''epistemically unconcerned project" (Morris 1986b:261).
The intellectuals' quest for certainty is just one facet of a cultural longing for security, in this case a security found by each becoming his own authority. 3 Another pithy paragraph from William A. Clebsch illustrates the practical problems a person might face in that era: Imagine yourself a law-abiding Londoner born in 1615 and destined to live seventy-five years. You are baptized an Anglican and raised to tolerate mild Puritans in your church. As a teenager you turn very high-church, and when you are married you are ready to force Anglo-Catholicism on the unwilling Scots.
Chapter 5 then moves to the wisdom of religious commitment. How can a wise person hold or take up a religion in all its complexity (as displayed in chapter 2)? This chapter seeks a path far more "embodied" than the usual academic debates of modern philosophy; it seeks to discern a pattern in (or to abstract a pattern from) the practice of wisely making or keeping a commitment to religious practices within religious communities shaped and carried by religious institutions. Because wisdom is a virtue that must be concretely displayed, chapter 5 spends substantial space on specific religious and theological practices as paradigms of the issues involved in developing an understanding of the wisdom of making a religious commitment.