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Stanford Encyclopedia of Philosophy Faith First published Wed Jun 23, 2010; substantive revision Wed Mar 30, 2016 What is faith? This entry focusses on the nature of faith, although issues about the justifiability of faith are also implicated. ‘Faith’is a broad term, appearing in locutions that express a range of different concepts. At its most general ‘faith’ means much the same as ‘trust’. This entry is specifically concerned, however, with the notion of religious faith—or, rather (and this qualification is important), the kind of faith exemplified in religious faith. Philosophical accounts are almost exclusively about theistic religious faith—faith in God—and they generally, though not exclusively, deal with faith as understood within the Christian branch of the Abrahamic traditions. But, although the theistic religious context settles what kind of faith is of interest, the question arises whether faith of that same general kind also belongs to other, non-theistic, religious contexts, or to contexts not usually thought of as religious at all. Arguably, it may be apt to speak of the faith of a humanist, or even an atheist, using the same general sense of ‘faith’ as applies to the theist case. The present discussion focuses on theistic religious faith as a paradigm of the kind of faith that is of interest, though the question of faith outside this context is taken up in the final Section (11). Philosophical reflection on theistic religious faith has produced different accounts or models of its nature. This entry suggests that there are several key components that may feature, with varying emphases, in models of faith—in particular, the affective, the cognitive, the evaluative and the practical (or, as some may say, the volitional). It suggests also that there is a variety of different principles according to which models of faith may be categorized, including how the model relates faith as a state to the active components associated with faith; whether the model takes the object of faith to be exclusively propositional or not; the type of epistemology with which the model is associated— whether it is broadly ‘evidentialist’ or ‘fideist’; whether the model is necessarily restricted to theistic religious faith, or may extend beyond it. https://plato.stanford.edu/index.html https://plato.stanford.edu/index.html There is no single ‘established’ terminology for different models of faith. A brief initial characterisation of the principal models of faith and their nomenclature as they feature in this discussion may nevertheless be helpful—they are: the ‘purely affective’ model: faith as a feeling of existential confidence the ‘special knowledge’ model: faith as knowledge of specific truths, revealed by God the ‘belief’ model: faith as belief that God exists (where the object of belief is a certain proposition) the ‘trust’ model: faith as believing in (in the sense of trusting in) God (where the object of belief or trust is not a propositio.

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Problems of Philosophy Collins 15 December Criticizing Pascal’s Wager Blaise Pascal offers a pragmatic argument as to why he feels God should be believed in by all. He does this in the form of a wager, offering both sides of his argument in order to convey that his stance is the more logical of the two. However, Pascal’s wager does not come without opposition, as I will be criticizing his stance on why he feels it is the safer bet to believe in God. Pascal begins by admitting that we cannot prove God’s existence through sheer reason. Because of this, he offers more of a persuasive consideration, giving reasons as to why someone should believe in God, as it is in their best interest. Pascal essentially believes that the potential benefits of having faith are far better than the potential consequences. His wager basically goes as follows: if you do believe in God, and he actually exists, you will be infinitely rewarded, and have a place in heaven. If you believe, but there turns out to be no God, the only consequence is wasted time; as in going to church, praying, and other holy endeavors. On the other side of this, if you do not believe in God, and upon death you realize God does exist, as a result of your unfaithful and therefore unfulfilled life, you are subjected to eternal damnation. However, if you do not have faith and there is no God, you saved more time in life by not going to church and praying than those who did have faith. Pascal believes that the mere possibility of God’s existence makes faith worthwhile, and that eternal damnation is a consequence too severe to justify atheism. It seems as though one has all to gain and nothing to lose by simply believing. Ifyou were to place a bet on which option is safer, which would you choose? Pascal believes having faith is the ‘safer’ option, and this is the wager that he argues. Pascal’s wager does not come without criticism. One objection I will pose to Pascal is that he assumes too much about the nature of God. He assumes that God is one who rewards believers and punishes nonbelievers. This cannot be assumed, as we know nothing about the actual nature of God, regardless of the question of his existence. It is just as theoretically possible for God to punish all theists as he is to reward them. Pascal might respond by saying that it is still a safer choice to assume that God is benevolent, and his nature is rewarding believers and punishing nonbelievers. In response to this, I would argue that though it is the safe choice, it is not necessarily the smart choice. His argument can be compared to one such as this. If I were to say to my friend, “Give me $20 or an asteroid will plummet to the Earth, killing us all”, it would be the safer choice for my friend to give me the money, ensuring our survival, but it is not the smart choice as the odds of an asteroid plummeting to the Earth are miniscule to say the least. Just because an option is safe, does not mean it is logical. Another objectio.

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