One has, I think, to go through a conceptual turn-around in general ontology somewhat like the one Newton executed for physics. Aristotelian physics made motion problematic and rest unproblematic. The question then was: "Why is there motion (here, or there, or at all) rather than rest? Newton saw that motion was no more problematic than rest. What had to be explained was change: from motion to rest, or conversely. Similarly, in general ontology one has to understand that existence is, in general, no more problematic than non-existence. Existence isn't somehow "harder" or inherently less likely than non-existence.
-Dallas Willard, "Language, Being, God, and the Three Stages of Theistic Evidence", in Moreland, J.P. and Kai Neilsen, Does God Exist? The Great Debate (Prometheus, 1993).
Review of Draper and Schellenberg (eds.), <I>Renewing Philosophy of Religion: Exploratory Essays</I>
Adam Green reviews the book for NDPR.
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