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	<title>Comments on: The Ontological Consequences of Naturalism</title>
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		<title>By: Naturalism and Groundless Truth &#171;</title>
		<link>http://jwwartick.com/2009/10/21/the-ontological-consequences-of-naturalism/#comment-432</link>
		<dc:creator><![CDATA[Naturalism and Groundless Truth &#171;]]></dc:creator>
		<pubDate>Sat, 02 Jan 2010 02:58:01 +0000</pubDate>
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		<description><![CDATA[[...] Thus, I find this another reason to reject naturalism, which I&#8217;ve already discussed as being unintelligible and undermining things it should hold most dear. [...]]]></description>
		<content:encoded><![CDATA[<p>[...] Thus, I find this another reason to reject naturalism, which I&#8217;ve already discussed as being unintelligible and undermining things it should hold most dear. [...]</p>
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		<title>By: God and Necessity &#171;</title>
		<link>http://jwwartick.com/2009/10/21/the-ontological-consequences-of-naturalism/#comment-353</link>
		<dc:creator><![CDATA[God and Necessity &#171;]]></dc:creator>
		<pubDate>Sun, 15 Nov 2009 20:31:04 +0000</pubDate>
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		<description><![CDATA[[...] Next, Parrish investigates the cosmological and teleological arguments. I&#8217;m not going to write much on this section, not because I didn&#8217;t think it was valuable, but because it is mostly a set up for Parrish&#8217;s main argument, that which he terms the &#8220;Transcendental Argument.&#8221; Parrish points out that everyone has some kind of &#8220;probability structure&#8221; from which they judge various propositions. Thus, someone who is a non-theist will believe that the probability of God&#8217;s existence is quite low, while a theist will most likely believe quite the opposite. Because of these probability structures, it is hard to fairly examine evidence from either viewpoint (generally 145 and following). I&#8217;d like to point out that Parrish&#8217;s discussion of plausibility/possibility structures is similar to Michael C. Rea&#8217;s own discussion of &#8220;Research Programs&#8221; in World Without Design (which I discussed here). [...]]]></description>
		<content:encoded><![CDATA[<p>[...] Next, Parrish investigates the cosmological and teleological arguments. I&#8217;m not going to write much on this section, not because I didn&#8217;t think it was valuable, but because it is mostly a set up for Parrish&#8217;s main argument, that which he terms the &#8220;Transcendental Argument.&#8221; Parrish points out that everyone has some kind of &#8220;probability structure&#8221; from which they judge various propositions. Thus, someone who is a non-theist will believe that the probability of God&#8217;s existence is quite low, while a theist will most likely believe quite the opposite. Because of these probability structures, it is hard to fairly examine evidence from either viewpoint (generally 145 and following). I&#8217;d like to point out that Parrish&#8217;s discussion of plausibility/possibility structures is similar to Michael C. Rea&#8217;s own discussion of &#8220;Research Programs&#8221; in World Without Design (which I discussed here). [...]</p>
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		<title>By: Why ask the &#8220;Why&#8221; question? &#171;</title>
		<link>http://jwwartick.com/2009/10/21/the-ontological-consequences-of-naturalism/#comment-291</link>
		<dc:creator><![CDATA[Why ask the &#8220;Why&#8221; question? &#171;]]></dc:creator>
		<pubDate>Sun, 25 Oct 2009 00:31:43 +0000</pubDate>
		<guid isPermaLink="false">http://jwwartick.com/?p=158#comment-291</guid>
		<description><![CDATA[[...] &#171; The Ontological Consequences of&#160;Naturalism [...]]]></description>
		<content:encoded><![CDATA[<p>[...] &laquo; The Ontological Consequences of&nbsp;Naturalism [...]</p>
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