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Not only is this a work of economic genius, but stylistically it ranks among the greatest works of English and world literature, and reading it was one of the greatest pleasures I have known. To the economic and non-economic among you, I cannot implore you too strongly to read this book while you still have blood in your veins, and while your lungs continue to move air in and out of your body.
This is yet another great book from perhaps the greatest economic thinker ever to live. Thank you, Mr Courakis.
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One of the things I loved about this book is how contemporary it is. Normally when I have picked up books on military colleges, the author spends pages and pages going on about the schools hisotry and its early formation and those who were involved in it. A miniscule amount of time is spent looking at the lives of cadets and how the school is structured (such was the case with Drawing out the Man, a historical book by a VMI grad). Fortunetly this is not the case with the Institute. The book looks at the lives of Rats (first year cadets) as it is right now and their transitions through the school.
This book has also taught me how far VMI has come. VMI is not afraid of positive making positive changes. Unlike another somewhat infamous military college. VMI will shed some of it more archaic traditions in order to be welcoming to others (There were several shots of multi-ethnic cadets). The school has seemed to shed some of its old emphasis on worhipping the Confederate Old South. And has now turned into a school dedicated to educating young people and building them up with character and fortitude. Which in my eyes is what makes this school truly great and unique.
I am too old to attend VMI now, but if I could I would quickly enter.
Rah! Rah! VMI
This argument is not the same as the recent (though also interesting) case for "intelligent design" mounted by William Dembski. Meynell's case is more general, and applies even in the absence of any evidence of such design (though of course such design is consistent with his thesis).
Meynell argues, basically, that (a) it is ultimately incoherent to take the "real world" to be anything other than what we get to know by right reason, and that (b) the existence of a necessarily-existing intelligent Creator is the best explanation for the intelligibility of that "real world." My short summary does not do it justice, but those are the (very) bare bones of his cosmological argument.
Meynell's exposition is extremely thorough. He begins by considering, and curtly dismissing, the common claim that arguments for God's existence are unimportant. He then spends a chapter considering standard arguments and counter-arguments for God's existence before setting forth his own argument.
The meat of that argument is in chapter three, in which he argues at length for the claim I have summarized briefly above: that the "real world" is an intelligible, coherent system which we come to understand through the proper use of reason. Chapter four then passes to God as an explanation for such intelligibility.
Meynell then closes with a cleanup chapter of "paralipomena" ("things left out" of the discussion to that point) and a two-page conclusion summarizing his argument. An appendix deals with A.J. Ayer's arguments against theistic belief in _The Central Questions of Philosophy_.
Meynell does not deal with the "presuppositionalist" view that all such arguments are question-begging, but it must be acknowledged that, strictly speaking, his argument is not _deductively_ valid. However, it does not need to be; what he is actually doing is setting out the absolute, axiomatic presuppositions of reason itself -- and this process is not deduction. (A full reply to the presuppositionalists on this point would take us rather far afield, but we may note briefly that the presuppositionalist argument collapses all reasoning into deductive logic -- a move I do not find terribly credible.)
I could probably manage to disagree with Meynell here and there if I tried. For example, he is at great pains to make clear that his view does not amount to "idealism," but here I think he is relying on a more restrictive view of "idealism" than I would prefer to take. (Nicholas Rescher remarks somewhere that any philosophy denying the existence of unknowable things-in-themselves not susceptible to reason is at bottom a form of idealism; I concur. Meynell seems to be rejecting only _subjective_ idealism, a rejection in which I happily join him.)
Be that as it may, overall this is _the_ best book I know on the argument to an intelligent God from the existence and axiomatic efficacy of human reason. It deserves to be reprinted and widely read by philosophers and theologians of all stripes.