Arguments for theism have played a central role in the drama of philosophy. It wasn't until the 20th century that they were demoted from center stage to the peripheral role they now have. Their descent into philosophical ignobility has been made complete by contemporary introductory texts and courses that present them in caricatured form as dismissible curiosities, Aquinas by Russell, Anselm by Guanilo, Leibniz by Hume, Paley by Darwin, and so on. The fact is, however, arguments for theism have proven tremendously durable. Further, they seem to have a fractal‐like property of generating indefinitely many iterations, making talk of “the” cosmological argument, for instance, almost meaningless. There has also been growing interest in theistic arguments that, worse than being caricatured, are often ignored or altogether unknown, as indicated by the recent publication of the conference proceedings on Alvin Plantinga's infamous lecture “Two Dozen (or so) Theistic Arguments” (Walls & Dougherty, 2018). In this article, I provide an overview of theistic arguments that cannot neatly be considered variants of traditional arguments, which I group into seven categories:

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有神论的非传统论点

对有神论的争论在哲学戏剧中起了中心作用。直到20世纪，他们才从中心位置降级为现在的外围角色。他们对哲学无知的了解已经通过当代的介绍性文本和课程得以完成，以讽刺的形式将它们呈现为可讽刺的好奇心，例如罗素的阿奎那，安妮尔姆的基尼洛，休姆的莱布尼兹，休姆的帕里，达尔文的佩利，等等。然而事实是，关于有神论的争论已被证明非常持久。此外，它们似乎具有无限次重复生成的类似分形的性质，例如，谈论“宇宙论”论点几乎毫无意义。人们对有神论论据的兴趣与日俱增，这些论据比讽刺漫画更糟糕，但常常被忽略或完全未知，正如最近在阿尔文·普林丁加（Alvin Plantinga）臭名昭著的演讲“两个（或几个）有神论的论点”（Walls＆Dougherty，2018年）的会议记录中所指出的那样。在本文中，我概述了不能完全视为传统论证变体的有神论证，我将其分为七个类别：