Editing Analytic philosophy (section)

=== Philosophy of religion ===
In ''Analytic Philosophy of Religion'', [[James Franklin Harris]] noted that:

{{blockquote|
...analytic philosophy has been a very heterogeneous 'movement'.... some forms of analytic philosophy have proven very sympathetic to the philosophy of religion and have provided a philosophical mechanism for responding to other more radical and hostile forms of analytic philosophy.<ref name=harris2001>{{cite book |last1=Harris |first1=James Franklin |title=Analytic philosophy of religion |date=2002 |publisher=Kluwer |location=Dordrecht |isbn=978-1-4020-0530-5 |url=https://books.google.com/books?id=Rx2Qf9ieFKYC}} (432 pages) (volume 3 of Handbook of Contemporary Philosophy of Religion, {{ISSN|1568-1556}})</ref>{{rp|3}}
}}

As with the study of ethics, early analytic philosophy tended to avoid the study of [[Philosophy of religion|religion]], largely dismissing (as per the logical positivists) the subject as a part of [[metaphysics]] and therefore meaningless.{{efn|A notable exception is the series of [[Michael Foster (philosopher)|Michael B. Foster]]'s 1934–36 ''[[Mind (journal)|Mind]]'' articles involving the Christian doctrine of creation and the rise of modern science.}} The demise of logical positivism led to a renewed interest in the philosophy of religion, prompting philosophers not only to introduce new problems, but to re-study classical topics such as the [[existence of God]], the nature of [[miracle]]s, the [[problem of evil]], the rationality of belief in God, concepts of the nature of God, and several others.<ref>Peterson, Michael et al. (2003). ''Reason and Religious Belief''</ref> The [[Society of Christian Philosophers]] was established in 1978.

==== Reformed epistemology ====
Analytic philosophy formed the basis for some sophisticated Christian arguments, such as those of the [[reformed epistemology|reformed epistemologists]] such as [[Alvin Plantinga]], [[William Alston]], and [[Nicholas Wolterstorff]].

[[File:AlvinPlantinga.JPG|thumb|160px|Alvin Plantinga]]

Plantinga was awarded the [[Templeton Prize]] in 2017 and was once described by ''[[Time (magazine)|Time]]'' magazine as "America's leading orthodox [[Protestantism|Protestant]] philosopher of God".<ref>{{Cite web |title=Emeritae and Emeriti // Department of Philosophy // University of Notre Dame |url=http://philosophy.nd.edu/people/alvin-plantinga/ |url-status=dead |archive-url=https://web.archive.org/web/20130831050623/http://philosophy.nd.edu/people/alvin-plantinga/ |archive-date=2013-08-31}}</ref> His seminal work ''[[God and Other Minds]]'' (1967) argues that belief in God is a properly basic belief akin to the belief in [[Problem of other minds|other minds]]. Plantinga also developed a modal [[Ontological argument#Alvin Plantinga|ontological argument]] in ''The Nature of Necessity'' (1974).

Plantinga, J. L. Mackie, and [[Antony Flew]] debated the use of the ''[[Alvin Plantinga's free-will defense|free will defense]]'' as a way to solve the problem of evil.<ref>Mackie, John L. (1982). ''The Miracle of Theism: Arguments For and Against the Existence of God''</ref> Plantinga's [[evolutionary argument against naturalism]] contends that there is a problem in asserting both evolution and naturalism. Plantinga further issued a trilogy on epistemology, and especially justification, ''[[Warrant: The Current Debate]]'', ''[[Warrant and Proper Function]]'', and ''[[Warranted Christian Belief]].''

Alston defended [[divine command theory]] and applied the analytic philosophy of language to religious language. [[Robert Merrihew Adams]] also defended divine command theory, and worked on the relationship between faith and morality.<ref>Adams, Robert M. (1987). ''The Virtue of Faith And Other Essays in Philosophical Theology''</ref> [[William Lane Craig]] defends the [[Kalam cosmological argument]] in the [[The Kalām Cosmological Argument|book]] of the same name.

==== Analytic Thomism ====
Catholic philosophers in the analytic tradition—such as Elizabeth Anscombe, [[Peter Geach]], [[Anthony Kenny]], Alasdair MacIntyre, [[John Haldane (philosopher)|John Haldane]], [[Eleonore Stump]], and others—developed an [[Analytical Thomism|analytic approach]] to [[Thomism]].

==== Orthodox ====
[[Richard Swinburne]] wrote a trilogy of books, arguing for God, consisting of ''The Coherence of Theism'', ''[[The Existence of God (book)|The Existence of God]]'', and ''Faith and Reason''.

==== Wittgenstein and religion ====
The analytic philosophy of religion has been preoccupied with Wittgenstein, as well as his interpretation of [[Søren Kierkegaard]]'s philosophy of religion.<ref>Creegan, Charles. (1989). ''Wittgenstein and Kierkegaard: Religion, Individuality and Philosophical Method''</ref> Wittgenstein fought for the Austrian army in the [[First World War]] and came upon a copy of [[Leo Tolstoy]]'s ''Gospel in Brief''. At that time, he underwent some kind of religious conversion.<ref>{{Cite web |title=Wittgenstein Tolstoy and the Gospel in Brief (2001) |url=http://www.the-philosopher.co.uk/2001/04/wittgenstein-tolstoy-and-the-gospel-in.html |access-date=2024-04-11}}</ref>

Using first-hand remarks (which were later published in ''Philosophical Investigations'', ''Culture and Value'', and other works), philosophers such as [[Peter Winch]] and [[Norman Malcolm]] developed what has come to be known as "contemplative philosophy", a Wittgensteinian school of thought rooted in the "[[Swansea University|Swansea]] school", and which includes Wittgensteinians such as [[Rush Rhees]], Peter Winch, and [[D.Z. Phillips]], among others.

The name "contemplative philosophy" was coined by D. Z. Phillips in ''Philosophy's Cool Place'', which rests on an interpretation of a passage from Wittgenstein's ''Culture and Value''.<ref>Phillips, D.Z. (1999). ''Philosophy's Cool Place''. Cornell University Press. The quote is from Wittgenstein's ''Culture and Value'' (2e): "My ideal is a certain coolness. A temple providing a setting for the passions without meddling with them."</ref> This interpretation was first labeled "Wittgensteinian [[Fideism]]" by [[Kai Nielsen (philosopher)|Kai Nielsen]], but those who consider themselves members of the Swansea school have relentlessly and repeatedly rejected this construal as a caricature of Wittgenstein's position; this is especially true of Phillips.<ref>{{cite SEP|url-id=fideism|title=Fideism}}</ref> Responding to this interpretation, Nielsen and Phillips became two of the most prominent interpreters of Wittgenstein's philosophy of religion.<ref>Nielsen, Kai and D.Z. Phillips. (2005). ''Wittgensteinian Fideism?''</ref>