IN A RECENT ARTICLE, the late Isaac Franck presented both Maimonides and Aquinas as prominent proponents of negative theology; he went on to defend negative theology against a number of contemporary criticisms. More specifically, Franck set out to defend what he called "a radical negative theology." By this he meant.

A number of recent discussions of atheism allude to cosmological arguments in support of theism. The five ways of Aquinas are classic instances, offered as rational justification for theistic belief. However, the five ways receive short shrift. They are curtly dismissed as vacuous, arbitrary, and even insulting to reason. I contend that the atheistic critique of the Thomistic five ways, and similarly formulated cosmological arguments, argues at cross purposes because it misrepresents them. I first lay out the context, intent and (...) structure of Aquinas’ arguments, then show in what way recent discussions misrepresent them, and finally conclude with a comment on metaphysical orientation, which I take to be central, not only to a proper understanding of the Thomistic five ways but generally to the debate between atheism and theism on the existence of God. (shrink)

This critical review of Responses to the Enlightenment focuses on the relationship between faith and reason as advanced by Hendrick Hart and William Sweet, respectively. It does so in the context of Enlightenment critique of faith, from which both Hart and Sweet seek to salvage religious faith. While faith as trust is admitted to be performative (Hart), faith is also belief with cognitive content (Sweet). However, faith and reason, as I contend, stand in a dialectical relationship between the need for (...) commitment and understanding at the root of religious as well as secular traditions or worldviews. (shrink)

One line of argument commonly lodged against religion is that it is usually or always harmful, individually and socially, and for that reason should be abolished from our cultural landscape. I consider two variations of the argument: one that appeals to direct harm caused by religion and another that appeals to indirect harm on the basis of attitudes instilled by religion. Both versions, I contend, are seriously flawed. Hence, this so-called harm argument fails, both as a critique of theism and (...) as a defense of atheism. (shrink)

The essays in this book deal with philosophical issues in the thought of Maimonides. Included are: The Literary Character of the Guide for the Perplexed by Leo Staus, The Purpose of the Law According to Maimonides by Miriam Galston, and Essence and Existence in Maimonides by Alexander Altmann.