The philosophical investigation of the nature and grounds of religious beliefs is one of the oldest and most persistent areas of philosophical endeavor.哲学调查的性质和理由，宗教信仰是其中一个最古老和最持久的哲学领域的努力。 Religious belief and practice give rise to a variety of philosophical issues, posing epistemological questions about the justification of religious belief, metaphysical questions about the nature of God and the soul, and ethical questions about the relation of God to moral values.宗教信仰和实践引起了各种哲学问题，乔装的认识论问题有关的理由，宗教信仰，形而上问题的性质，上帝和灵魂，和伦理问题的关系，上帝的道德观念。 So many are the intersecting major philosophical concerns in the religious arena, and so immediate is the interest, that philosophy of religion is one of the most significant fields of philosophical endeavor to both Christian philosophers and those of other persuasions.因此，很多是交叉的重大哲学的关注，在宗教上，所以是即时的利益，宗教哲学是其中最重要的领域的哲学努力都基督教哲学家和其他的人。 The classic problems in the philosophy of religion center on the grounds for belief in God, the immortality of the soul, the nature of miracles, and the problem of evil.经典的问题，在哲学，宗教中心，理由违背对真主信仰的，不朽的灵魂，性质，创造奇迹，和邪恶的问题。
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Aquinas's arguments are variations of two major forms, the cosmological and teleological arguments.阿奎那的论点是变化的两个主要形式，宇宙和目的的论点。 The cosmological argument is based upon the contention that the existence and activity of the universe demand an explanation in an entity beyond itself.宇宙的论据是基于后，争论的存在和活动，对宇宙的需求作出解释，在一个实体的超越自己。 On one version propounded by Aquinas and by contemporary philosophers such as Richard Taylor and Frederic Copleston, the universe is seen as a merely contingent or possible being.上一版本所提出的阿奎那和当代哲学家，如理查德泰勒和弗雷德里克copleston ，宇宙是被视为只是一个特遣队或可能的。 As a contingent being its existence requires explanation in some being outside itself, a being that is capable of sustaining the universe in existence.作为一个队伍正在其存在的需要解释，在一些被外界本身，被认为是能承受宇宙中的存在。 According to this argument the universe owes its existence to a being who is "necessary," that is, incapable of nonexistence, which provides an explanation for its own existence.根据这个论点宇宙欠其存在一个正谁是“必要” ，也就是无法不存在，这提供了一个解释，为自己的存在。 Thus, from the contingent, merely possible existence of the world, it is argued that God can be shown to exist.因此，从队伍，只是可能存在的世界上，有人争辩说，上帝能证明存在。
The teleological or "design" argument advanced by Aquinas and William Paley, among others, urges us to infer from the well - orderedness of nature the existence of a supreme designer.该teleological或“设计”的论调，先进的，由阿奎那和威廉帕雷，除其他外，敦促我们推断，从井-o rderedness的性质，存在一个最高的设计师。 Paley compares our experience of the intricate order and adaptation of parts to the whole in nature to finding a watch; surely the watch, by virtue of its complexity and apparent purposiveness of design, requires a watchmaker to explain it.帕雷相比，我们的经验，对错综复杂的秩序和适应的零件到整个在性质上找到一个观赏;肯定观赏，凭借其复杂性和明显的针对性的设计，需要一个制表解释。 No less than does the vastly more remarkable universe require a worldmaker.不得少于是否远远更为显着的宇宙需要一个模拟世界。 In Aquinas's more sophisticated version the constant, dynamic adaptation of various aspects of nonintelligent nature to the realization of a stable order in the world demands a granted orchestrator to account for this action.在阿奎那的更先进的版本不断，动态适应各方面的nonintelligent的性质，以实现一个稳定的世界秩序作出要求给予orchestrator考虑到这一点的行动。
Cosmological and teleological arguments have come under sustained criticism, notably by Scottish philosopher David Hume, noted empiricist and skeptic.宇宙和目的的论据来下，持续的批评，尤其是由苏格兰哲学家大卫休谟指出，经验主义和怀疑。 Hume mounted a multipronged attack on the arguments, suggesting among other things that the phenomena in question are capable of alternative explanations, and that the arguments in general prove no single, all - powerful being, but at best a being of limited power or a group of entities far from infinitely wise or powerful, capable merely of bringing about the results in question.休谟采取多管齐下的攻击论点，暗示除其他事项外，该现象的问题，有能力替代的解释，并认为在一般的论据证明，没有一个单一的，所有-功能强大，但在最佳一的福祉，权力有限或一组实体到目前为止，从无限的英明或强大，有能力，只是实现结果的问题。 Since Hume's day debate has been pursued in philosophical circles with great ingenuity and care, with neither side being able to claim lasting victory.自休谟的两天的辩论中一直在追求的哲学界与伟大的创造力和照顾，任何一方都不能够索赔持久的胜利。 Nonetheless, such arguments on behalf of God continue to exercise a considerable appeal on the popular as well as the academic levels.不过，这种说法就代表上帝的，继续行使相当大的上诉流行，以及为学术水平。
Anselm's ontological argument is the only theistic proof to proceed a priori, that is, by reflection on the concept of God alone, with no reference to such external evidence as the existence or nature of the world.安瑟伦的本体论的论点是唯一的有神论证明进行先验，即是由反射对的概念，只有上帝，没有提到这样的外部证据的存在或性质的世界。 Anselm observed that if God is defined as "the Being greater than whom nothing can be conceived," then to deny the existence of such a being lands one in a contradiction.安瑟伦指出，如果上帝是定义为“大于人什么事也办不成的构想” ，然后以否认存在这样一个正在地之一，在一个矛盾。 One is thus implying that "something greater than God" can be conceived, that is, an existing God. 1因此，暗示“的东西大于神”可以设想，即是现有的上帝。 This conceivable being would have, in addition to God's properties, a quality lacked by God, ie, existence, and so would be greater than the being greater than whom nothing could be conceived.可以想象，这将有被中，除了上帝的性能，质量缺乏上帝，即存在，所以将大于大于人，没有什么能够设想。 In his own day Anselm was criticized by the monk Gaunilo, who reasoned that along similar lines we would be bound to accept the existence of such fantastic entities as a "most perfect island," and later by Immanuel Kant.在他自己的天安瑟伦被批评被和尚gaunilo ，谁有理，随着类似的线，我们会接受，必将存在这种神奇的实体作为一个“最完美的岛屿” ，后来由康德。 Briefly, Kant argued that to lack existence is not to be deficient in a property.简单来说，康德认为，缺乏的存在是不可缺乏的物业。 Thus, the concept of an existing God is not "greater" than a nonexisting God, since the existing God has no properties not shared by a nonexisting God.因此，概念，现有的上帝不是“大”比nonexisting上帝，因为现有的上帝有没有性能不同意由一个nonexisting上帝。
In addition to the use of arguments for God's existence, philosophers of religion traditionally have been interested in another avenue of possible knowledge about God, religious experience.在除了使用的论据，上帝的存在，哲学家的宗教传统一直有兴趣在另一道可能的知识对上帝，宗教的经验。 Does a mystical experience or other putative encounter with the Divine provide good rational grounds for belief, as believers of all religious traditions have sometimes maintained?是否有神秘经验或其他假定所遇到的与神的提供良好的合理的理由相信，作为信徒的所有宗教传统，有时维持？ As would be expected, skeptics tend to dismiss such experiences as evidence of oversuggestibility in the experiencer, as evidenced by Bertrand Russell's pithy comment that "we can make no distinction between the man who eats little and sees heaven and the man who drinks much and sees snakes."由于预计将，怀疑论者倾向于解雇这些经验作为证据的oversuggestibility ，在experiencer所证明的那样罗素的精辟评论说： “我们可以没有区别，该名男子谁吃一点，并认为天堂与该名男子谁喝多少，并认为蛇“ 。
It is much more probable that the miracle account is false.这是更可能的奇迹帐户是虚假的。 Hume's critique of the miraculous has had widespread acceptance in an age dominated by naturalism.休谟的批判神奇已得到普遍接受，在年龄为主导的自然。 Even many Christians have been disinclined to place much importance on miracles, some even explaining them away or preferring to see them as symbolic.甚至许多基督徒已不愿的地方，非常重视创造奇迹，有些人甚至解释他们离家出走或宁愿看到他们作为具有象征意义。 Still, many Christian thinkers join CS Lewis, who in Miracles: A Preliminary Study has argued that an open mind must accept the possibility of divine "interferences" in the ordinary course of nature.但是，许多基督教思想家加入路易斯，谁在创造奇迹：初步研究认为，一个开放的态度，必须接受的可能性神圣的“干扰” ，在一般的过程中的性质。
However, evil exists, in the form of undeserved suffering, perpetrated by man and nature, unchallenged victimization of weak by strong, pestilence, war, famine, and other horrors.然而，邪恶的存在，在形式undeserved的痛苦，所犯下的人与自然，质疑受害的弱强，瘟疫，战争，饥荒，和其他的恐怖。 In the face of this, either God is limited in power, goodness, or knowledge, or he does not exist at all; that is, either he is incapable or unwilling to remove evil, or he is unaware of its existence or of solutions to it.在面对这个，无论是神是有限的权力，善，或知识，或他根本不存在的所有，这就是，无论他是不能或不愿意以消除邪恶，或他是不知道它的存在或解它。 The problem of evil presupposes that God would have no reason for permitting evil that is adequate ultimately to outweigh in significance the negative effects of evil.问题邪恶的假定上帝没有理由容许邪恶是足够的，最终的意义大于负面影响的邪恶。 Traditional theistic responses, or theodicies, have focused on this assumption.传统的有神论的反应，或theodicies ，主要集中在这个假设。 Augustine's "free will defense" argues that God needed to allow the possibility of evil if he was to create free beings, and a world with free beings is superior to a world of automata.奥古斯丁的“自由意志国防部”认为，上帝的需要，让邪恶的可能性，如果他是要创造自由的人，和一个世界与自由的人是优于世界的自动机。
Recently John Hick, taking a cue from Irenaeus, has suggested that God has placed us in a difficult environment that would be suitable for developing moral and spiritual maturity in his creatures rather than creating a maximally comfortable world.最近，约翰hick ，采取了线索，从爱任纽，建议，上帝把我们在困难的环境中这将是适合发展的道德和精神的成熟，在他的动物，而不是创造一个舒适，最大限度地世界。 While Gottfried Leibniz attempted to argue that every evil is thus world is necessary, more modest modern theodicies such as Hick's restrict themselves merely to removing the ground for alleged contradiction, showing that one can consistently affirm both God's existence and the reality of evil.而戈特弗里德莱布尼兹试图辩称，每一个邪恶的，因此世界是必要的，较温和的现代theodicies如hick的限制本身只是为了消除地面指控的矛盾，显示出一个可以肯定始终都上帝的存在和现实的罪恶。
DB Fletcher分贝弗莱彻
Bibliography
参考书目
Aquinas, Summa
Theologica, Pt.阿奎那，总结theologica ，铂。 1, Q. 2; A Flew and A MacIntyre, eds.,
New Essays in Philosophical Theology; J Hick, ed., Classical and Contemporary
Readings in the Philosophy of Religion; W James, Varieties of Religious
Experience; JL Mackie, "Evil and Omnipotence," Mind (Apr 1955); B Mitchell, The
Justification of Religious Belief; A Plantinga, God, Freedom, and Evil; R
Swinburne, The Coherence of Theism; TW Tilley, Taking of
God.一，问：二;飞抵和麦金太尔编，新的散文在哲学神学; j hick
，教育署，古典和当代的读数，在宗教哲学;詹姆斯瓦特，品种的宗教经验;的JL •麦卡， “邪恶和全能， “心（ 1955年4月条） ，
b米切尔，理由宗教信仰;柏庭，上帝，自由，与邪恶的; r斯威本大学，连贯性，有神论;荃湾tilley ，以上帝的。
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