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  1. added 2019-06-06
    Goodness Needs No Privilege: A Reply to Funkhouser.Thomas D. Senor - 2006 - Faith and Philosophy 23 (4):423-431.
    According to Eric Funkhouser, omnipotence and necessary moral perfection (what Funkhouser calls "impeccability") are not compatible. Funkhouser gives two arguments for this claim. In this paper, I argue that neither of Funkhouser's arguments is sound. The traditional theist can reasonably claim that, contra Funkhouser, (i) there is no possible being who possesses all of God's attributes sans impeccability, and (ii) the fact that there are things that God cannot do does not entail that God lacks omnipotence. Armed with (i) and (...)
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  2. added 2018-10-30
    Does a Truly Ultimate God Need to Exist?Johann Platzer - forthcoming - Sophia:1-22.
    We explore a ‘Neo-Cartesian’ account of divine ultimacy that raises the concept of God to its ultimate level of abstraction so that we can do away with even the question of his existence. Our starting point is God’s relation to the logical and metaphysical order of reality and the views of Descartes and Leibniz on this topic. While Descartes held the seemingly bizarre view that the eternal truths are freely created by God, Leibniz stands for the mainstream view that the (...)
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  3. added 2018-06-19
    Alexander of Aphrodisias on Fate, Providence and Nature.David Torrijos-Castrillejo - 2017 - Forum. Supplement to Acta Philosophica 3:7-18.
    To study the influence of divinity on cosmos, Alexander uses the notions of ‘fate’ and ‘providence,’ which were common in the philosophy of his time. In this way, he provides an Aristotelian interpretation of the problems related to such concepts. In the context of this discussion, he offers a description of ‘nature’ different from the one that he usually regards as the standard Aristotelian notion of nature, i.e. the intrinsic principle of motion and rest. The new coined concept is a (...)
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  4. added 2018-06-11
    Wszechmoc (Boga - God's Omnipotence).Marek A. Pepliński & Martyna Koszkało - 2016 - In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny. Kraków, Poland: pp. 37-59.
    Wersja przedostatnia, z 2010 roku. Proszę cytować wersję opublikowaną. Pre-final version, from 2010. Please, quote the published version.
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  5. added 2018-02-23
    Providence in St. Albert the Great.David Torrijos-Castrillejo - 2016 - Revista Ciências da Religião: História E Sociedade 14:14-44.
    In these pages, we expose the main traits of St. Albert the Great’s doctrine of providence and fate, considered by Palazzo the keystone of his philosophical system. To describe it we examine his systematic works, primarily his Summa of Theology. His discussion follows clearly the guidelines of the Summa of Alexander of Hales, in order to delve into the set of problems faced over the centuries by theological tradition. Albert also restates the reflections of different authors like Boethius or Saint (...)
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  6. added 2018-02-17
    The Divine Essence and the Conception of God in Spinoza.Sherry Deveaux - 2003 - Synthese 135 (3):329-338.
    I argue against a prevailing view that the essence of God is identical with the attributes. I show that given what Spinoza says in 2d2 -- Spinoza's purported definition of the essence of a thing -- the attributes cannot be identical with the essence of God. I argue that while the attributes do not satisfy the stipulations of 2d2 relative to God, absolutely infinite and eternal power does satisfy those stipulations. Hence, I conclude that absolutely infinite and eternal power is (...)
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  7. added 2018-02-15
    La noción de providencia según San Justino.David Torrijos-Castrillejo - 2018 - In Juan Antonio Álvarez-Pedrosa, Mercedes López Salvá, Nuria Sánchez Madrid & Ignacio Sanz Extremeño (eds.), Los orígenes del cristianismo en la filosofía, la literatura y el arte II. Madrid: Dykinson. pp. 271-290.
    This article examines the notion of providence in the thought of St Justin martyr. First, it is shown the relevance of the question for St Justin, since it was an important topic in his time. Secondly, the comparison to the philosophical context provides a more complete view of St Justin’s position. Thirdly, the notion of providence is considered in the whole of St Justins’ thought. So, the author can conclude that Christian philosophy requires a particular providence which nevertheless allows human (...)
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  8. added 2017-11-22
    ‘All is Foreseen, and Freedom of Choice is Granted’: A Scotistic Examination of God's Freedom, Divine Foreknowledge and the Arbitrary Use of Power.Liran Shia Gordon - 2019 - Heythrop Journal 60 (5):711-726.
    Following an Open conception of Divine Foreknowledge, that holds that man is endowed with genuine freedom and so the future is not definitely determined, it will be claimed that human freedom does not limit the divine power, but rather enhances it and presents us with a barrier against arbitrary use of that power. This reading will be implemented to reconcile a well-known quarrel between two important interpreters of Duns Scotus, Allan B. Wolter and Thomas Williams, each of whom supports a (...)
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  9. added 2017-06-12
    The Power of God and Miracles.Georg Gasser & Josef Quitterer - 2015 - European Journal for Philosophy of Religion 7 (3):247--266.
    In this paper we explicate the notion of a miracle and highlight a suitable ontological framework for it. Our proposal draws on insights from Aquinas’s discussion of miracles and from the modern ontology of powers. We argue that each substance possesses a characteristic set of natural powers and dispositions which are operative or become manifest in the right circumstances. In a miracle divine intervention activates the fundamental disposition inherent in each creature to be responsive to God’s call. Thus, a miracle (...)
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  10. added 2017-02-14
    Dobroć (Boga - Goodness of God).Marek Pepliński - 2016 - In Janusz Salamon (ed.), Przewodnik po filozofii religii. Nurt analityczny, Kraków 2016. Wydawnictwo WAM. pp. 121-40.
    The paper presents some historical (Plato, Aristotle, Plotin, Augustine, Boethius, Aquinas) and main contemporary topics about different accounts of goodness of God understood as ontological goodness, perfection and as ethical goodness - impeccability and benevolence. The arguments for goodness of God are presented, mainly from stance of Thomas Aquinas classical theism as well as arguments against compatibility of essential goodness and omnipotence (N. Pike) and being an moral agent. The article draws perspective of different philosophical issues connected with goodness of (...)
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  11. added 2016-12-17
    Czy Bóg jest w mocy działać moralnie źle? / Does God has power to act in morally wrong way?Pepliński Marek - 2015 - Filo-Sofija 30 (3):261-284.
    This paper has four parts. First outline seven several questions concerning the relation between God, his goodness, and other philosophically interesting things, especially between attributes of almightiness, goodness, and faith in God, questions different from the main question of this article. The second part presents Aquinas’s account of God’s goodness, with three ways to understand it, as God’s excellence in being, with respect of His creative activity and with respect of the morality of God’s acting. The third part of the (...)
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  12. added 2016-07-28
    Problematyka wszechmocy Boga – rzeczy nowe i stare / The Issues of God’s Omnipotence – Things New and Old.Marek Pepliński - 2015 - Filo-Sofija 15 (No 30, z. 3):11-44.
    The Issues of God’s Omnipotence – Things New and Old -/- The purpose of this paper is to shortly introduce into the philosophical issues of omnipotence in the history of philosophy and philosophically oriented theology, and to show how the articles included in the special issue on God’s power fits with it. There are three main subjects of debate on the power of God (gods). First, how to precisely define omnipotence, in philosophically as well as theologically adequate way, by using (...)
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  13. added 2016-03-01
    'The Divine Lawmaker', by John Foster. [REVIEW]Graham Oppy - 2006 - Faith and Philosophy 23 (1):111-16.
    Short, critical review of John Foster's book *The Divine Lawmaker*.
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  14. added 2015-10-15
    Leid und Übel [Suffering and evil].George N. Schlesinger & Vincent C. Müller - 1998 - In Christoph Jäger (ed.), Analytische Religionsphilosophie. Ferdinand Schöningh. pp. 245-252.
    Die Welt ist voller Leid. Gott ist entweder unfähig, es zu verhindern – dann ist Er nicht allmächtig –, oder Er will es nicht verhindern – dann ist Er nicht vollkommen gut. Seit Generationen wird dies als das schlagendste Argument gegen den Glauben angesehen, daß ein allmächtiges und allgütiges Wesen existiert. Natürlich haben Theisten sich die größte Mühe gegeben, eine angemessene Erwiderung vorzubringen. ... Selbst wenn nur ein einziges Individuum unnötigerweise für einen kurzen Moment eine leichte Unannehmlichkeit zu ertragen hätte, (...)
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  15. added 2014-05-26
    The "Ratio Omnipotentiae" in Aquinas.Stephen L. Brock - 1993 - Acta Philosophica 2 (1):17-42.
    Aquinas says that omnipotence means power for everything possible, which is everything not self-contradictory. This view faces various objections; to many of them, it seems that one could respond more easily by saying that omnipotence is God's power for everything that is not self-contradictory for Him to do. But this is a weak answer, and Thomas's support for it is only apparent. A more satisfactory solution is found in a fundamental restriction on the term "power" that Thomas thinks necessary when (...)
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  16. added 2014-05-20
    Giving Up Omnipotence.Scott Hill - 2014 - Canadian Journal of Philosophy 44 (1):97-117.
    For any essential property God has, there is an ability He does not have. He is unable to bring about any state of affairs in which He does not have that property. Such inabilities seem to preclude omnipotence. After making trouble for the standard responses to this problem, I offer my own solution: God is not omnipotent. This may seem like a significant loss for the theist. But I show that it is not. The theist may abandon the doctrine that (...)
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  17. added 2014-03-26
    Omnipotence Again.Erik J. Wielenberg - 2000 - Faith and Philosophy 17 (1):26-47.
    One of the cornerstones of western theology is the doctrine of divine omnipotence. God is traditionally conceived of as an omnipotent or all-powerful being. However, satisfactory analyses of omnipotence are notoriously elusive. In this paper, I first consider some simple attempts to analyze omnipotence, showing how each fails. I then consider two more sophisticated accounts of omnipotence. The first of these is presented by Edward Wierenga; the second by Thomas Flint and Alfred Freddoso. I argue that both of these accounts (...)
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  18. added 2014-03-07
    Nagasawa Vs. Nagel: Omnipotence, Pseudo‐Tasks, and a Recent Discussion of Nagel's Doubts About Physicalism1.Michael Gorman - 2005 - Inquiry: An Interdisciplinary Journal of Philosophy 48 (5):436 – 447.
    In his recent "Thomas vs. Thomas: A New Approach to Nagel's Bat Argument", Yujin Nagasawa interprets Thomas Nagel as making a certain argument against physicalism and objects that this argument transgresses a principle, laid down by Thomas Aquinas, according to which inability to perform a pseudo-task does not count against an omnipotence claim. Taking Nagasawa's interpretation of Nagel for granted, I distinguish different kinds of omnipotence claims and different kinds of pseudo-tasks, and on that basis show that Nagasawa's criticism of (...)
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  19. added 2014-02-24
    Hans Jonas' Feeble Theodicy: How on Earth Could God Retire?Paul Clavier - 2011 - European Journal for Philosophy of Religion 3 (2):305 - 322.
    In this paper, we criticize Hans Jonas’s analogy between God’s power and the operation of physical forces. We wonder why, if omnipotence had proved to be "a self-contradictory concept", does Jonas still need to invoke the occurrence of horrendous evils to support the view that "God is not all powerful". We suggest that "God’s retreating into himself in order to give room to the world, renouncing his being and divesting himself of his deity" are beautiful but inconsistent metaphors of creation. (...)
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  20. added 2014-02-10
    Omnipotence.Graham Oppy - 2005 - Philosophy and Phenomenological Research 71 (1):58–84.
    Recently, many philosophers have supposed that the divine attribute of omnipotence is properly understood as some kind of maximal power. I argue that all of the best known attempts to analyse omnipotence in terms of maximal power are multiply flawed. Moreover, I argue that there are compelling reasons for supposing that, on orthodox theistic conceptions, maximal power is not one of the divine attributes.
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  21. added 2013-06-19
    New Puzzles About Divine Attributes.Moti Mizrahi - 2013 - European Journal for Philosophy of Religion 5 (2):147-157.
    According to traditional Western theism, God is maximally great (or perfect). More explicitly, God is said to have the following divine attributes: omnipotence, omniscience, and omnibenevolence. In this paper, I present three puzzles about this conception of a maximally great (or perfect) being. The first puzzle about omniscience shows that this divine attribute is incoherent. The second puzzle about omnibenevolence and omnipotence shows that these divine attributes are logically incompatible. The third puzzle about perfect rationality and omnipotence shows that these (...)
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  22. added 2012-11-06
    Raymond Ruyer, la Biologie Et la Théologie Naturelle [Raymond Ruyer, Biology, and Natural Theology].Philippe Gagnon - 2012 - In Ronny Desmet & Michel Weber (eds.), Chromatikon VIII: Annales de la philosophie en procès — Yearbook of Philosophy in Process. Éditions Chromatika.
    This is the outline: Introduction : le praticien d’une science-philosophie; Épiphénoménisme retourné et subjectivité délocalisée; Dieu est-il jamais inféré par la science ?; La question du panthéisme; Le pilotage axiologique et la parabole mécaniste; L'unité domaniale comme ce qui reste en dehors de la science.
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  23. added 2012-04-17
    Cutting God in Half.Nicholas Maxwell - 2002 - Philosophy Now 35 (35):22-25.
    In order to solve the problem of the monstrous acts that an all-powerful, all-knowing God would daily be performing, we need to sever the God of Power from the God of Value. The former is the underlying dynamic unity in the physical universe, eternal, omnipresent, all-powerful, but an It, and thus not capable of knowing what It does. It can be forgiven the terrible things It does. The latter is what is of most value associated with our human world - (...)
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