Discussions of the problem of evil presuppose and appeal to axiological and metaethical assumptions, but seldom pay adequate attention to those assumptions. I argue that certain theories of value are consistent with theistic answers to the argument from evil and that several other well-known theories of value, such as hedonism, are difficult, if not impossible, to reconcile with theism. Although moral realism is the subject of lively debate in contemporary philosophy, almost all standard discussions of the problem of evil presuppose (...) the truth of moral realism. I explain the implications of several nonrealist theories of value for the problem of evil and argue that, if nonrealism is true, then we need to rethink and re-frame the entire discussion about the problem of evil. (shrink)

This article deals with the philosophical problem of how to conceive reality. The difficulty consists in finding a middle way between the claim that reality is unconceptualised reality and the claim that there is no difference between what is real and what we experience as real. In this regard, the pragmatic tradition in philosophy promises to provide us with some fruitful ideas for steering a path between the two. The author applies some of these ideas in developing a pragmatic realist (...) philosophy of religion which is not reductionist and therefore acceptable for religious as well as non-religious philosophers of religion. First, he gives a very short summary of pragmatism as background to his proposal. Second, in contrast to the notion of realism in the pragmatic tradition he sketches the presuppositions of what is labelled religious or theological realism in present analytic philosophy of religion. Third, he distinguishes between ontological commitments that are metaphysical in character and ontological commitments that are not, drawing on Rudolf Carnap’s idea of the difference between internal and external questions of existence. Fourth, he presents Hilary Putnam’s criticism of a metaphysically realist conception of existence and fifth, Putnam’s defence of what he calls internal realism. Sixth, he puts forward a pragmatic idea of the difference between observational experiences and existential ones in our lives. Finally, he applies this pragmatic philosophy of religion to the question of whether it is reasonable to claim that belief in God presupposes God’s existence. (shrink)