In this article I sketch a general model for how God's beliefs track reality. God's beliefs track reality in much the same way that propositions track reality, namely via grounding.
Just as the truth values of true propositions are generally or always grounded in their truthmakers, so too God's true beliefs are grounded in the subject matters of those God believes that p in virtue of the fact that p. This is not idle speculation, since my proposal allows the theist to account for God's true beliefs regarding causally inert portions of reality.
Grounding in Metaphysics. In this paper I present two new arguments against the possibility of an omniscient being. My new arguments invoke considerations of cardinality and resemble several arguments originally presented by Patrick Grim. Like Grim, I give reasons to believe that there must be more objects in the universe than there are beliefs. However, my arguments will rely on certain mereological claims, namely that Classical Extensional Mereology is necessarily true of the part-whole relation.
My first argument is an instance of a problem However, this assumption is dropped when I present my second argument. Thus, I hope to show that if Classical Extensional Mereology is true of the part-whole relation, there cannot be an omniscient being. Atheism in Philosophy of Religion.
Divine Omniscience in Philosophy of Religion. Large Cardinals in Philosophy of Mathematics. Mereological Universalism in Metaphysics. Mereology, Misc in Metaphysics. Simples and Gunk in Metaphysics. Structured Propositions in Philosophy of Language. Theories of Omniscience in Philosophy of Religion.
L'articolo presenta le tesi principali dell'Open Theism, la bibliografia di riferimento, le critiche che sono state mosse e le problematiche ancora aperte, offrendo una valutazione complessiva di questa nuova dottrina filosofico-teologica.
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Divine Immutability in Philosophy of Religion. Evil, Misc in Philosophy of Religion. Prophecy in Philosophy of Religion. The problem of evil normally discussed in philosophical theology is concerned with the pain and suffering experienced in this life. Why do so many innocent children die slow, torturous deaths as the result of disease, famine or earthquakes? Why do so many seemingly innocent adults suffer as the result of the greed, indifference or perversity of others? If God is all-good, then he certainly does not want such suffering. If God is all-powerful, he should be able to do away Thus, must we not conclude that the existence of such evil counts against belief in the existence of an all-loving, all-powerful God?
The Number of Gods in Philosophy of Religion. Traditional views about God and about deliberation seem to imply that we need a deliberation restriction on the concept of divine omniscience. I will argue, however, that this deliberation restriction is both irrelevant and unnecessary. And because this possibility of Deliberation in Philosophy of Action. Does God knows what it is like to be me?
Scripture and religious tradition seem quite clear that God knows everything about us, even the deepest secrets of our hearts. There is nothing hidden from him. And this is an answer backed up by a more philosophical theology; for among the traditional list of divine attributes is omniscience: knowing everything that there is to know. The idea, moreover, seems essential to the ordinary religious consciousness, for how can God really help Is God a timeless God? In this article, I discuss this argument and consider some replies to it.
I focus on the denial of the view according to which knowledge expressed with temporally indexical true statements is Divine Eternity in Philosophy of Religion. The topic of divine omniscience is well-trodden ground, with philosophers and theologians having asked virtually every question there is to ask about it.
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The questions regarding God's omniscience to be addressed here are as follows. First, is omniscience best understood as maximal propositional knowledge along with maximal experiential knowledge? I argue that it is. Second, is it possible for God to be essentially omniscient? I argue that it is not. Many maintain that petitionary prayer is pointless.
I argue that the theist can defend petitionary prayer by giving a general account of how divine and creaturely causation can be compatible and complementary, based on the claim that the goodness of something depends on its cause. In such a Christianity, Misc in Philosophy of Religion. Divine Providence in Philosophy of Religion.
Prayer in Philosophy of Religion. Thomas Aquinas in Medieval and Renaissance Philosophy. An Analysis of Some Arguments The problem that divine omniscience or divine foreknowledge makes free will impossible belongs to notoriously difficult to solve. In XX century one of the most important interpretation of this difficulty was provided by Nelson Pike.
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If God believes infallibly and in advance how Smith will act, this fact about the past excludes out all alternatives for Smith. But libertarian account of free will requires alternatives possibilities, so, it could We argue that this response adequately advances the discussion only if the theist is able to articulate a model of foreknowledge that is both clearly possible and compatible with freedom. We investigate various models the theist might articulate and argue that all of these models fail.
Divine Foreknowledge in Philosophy of Religion. Over the past three decades, the issue of the relationship between divine omniscience and human freedom has been the subject of great debate. The author, therefore, aims to present the main theoretical nodes of this solution, following the development that it has had in the various publications about this question.
2. The Meaning of Religious Beliefs
The author also tries to show its limits, to make I review Kvanvig's "The Possibility of an All-Knowing God," in which he argues that God by virtue of his middle knowledge would know all truths and how each possible person would act in any given world. Remove from this list. Divine Freedom in Philosophy of Religion.
It is said that faith in a divine agent is partly an attitude of trust; believers typically find assurance in the conception of a divine being's will, and cherish confidence in its capacity to implement its intentions and plans. Yet, there would be little point in trusting in the will of any being without assuming its ability to both act and know, and perhaps it is only by assuming divine omniscience that one can retain the confidence in the efficacy and Divine Omnipotence in Philosophy of Religion.
Free Will and Foreknowledge in Philosophy of Action.
Dennis Whitcomb argues that there is no God on the grounds that God is supposed to be omniscient, yet nothing could be omniscient due to the nature of grounding. We give a formally identical argument that concludes that one of the present co-authors does not exist. But why is it unsound? That is a difficult question. We venture two answers. First, one of the grounding principles that the argument relies on is false. Second, the argument equivocates between two kinds of grounding: instance-grounding and quasi-mereological grounding. Happily, the equivocation can be avoided; unhappily, avoidance comes at the price of a false premise.
Fundamentality in Metaphysics. In this paper, I argue that the kind of idealism defended by Berkeley is a natural and almost unavoidable expression of his theism. Two main arguments are deployed, both starting from a theistic premise and having an idealist conclusion. The first likens the dependence of the physical world on the will of God to the dependence of mental states on a mind. The second likens divine omniscience to the kind of knowledge which it has often been supposed we have of After rebutting objections to these arguments, I conclude that both theists and non-idealists should be surprised and discomforted by my contentions.
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