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Summa Contra Gentiles

University of Notre Dame Press (1975)

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  1. (1 other version)Forever Finite: The Case Against Infinity (Expanded Edition).Kip K. Sewell - 2023 - Alexandria, VA: Rond Books.
    EXPANDED EDITION (eBook): -/- Infinity Is Not What It Seems...Infinity is commonly assumed to be a logical concept, reliable for conducting mathematics, describing the Universe, and understanding the divine. Most of us are educated to take for granted that there exist infinite sets of numbers, that lines contain an infinite number of points, that space is infinite in expanse, that time has an infinite succession of events, that possibilities are infinite in quantity, and over half of the world’s population believes (...)
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  • Equal Opportunity, Not Reparations.Thomas Mulligan - 2023 - In Mitja Sardoč (ed.), Handbook of Equality of Opportunity. Springer.
    The thesis of this essay is that equal opportunity (EO) "strictly dominates" (in the game-theoretic sense) reparations. That is, (1) all the ways reparations would make our world more just would also be achieved under EO; (2) EO would make our world more just in ways reparations cannot; and (3) reparations would create injustices which EO would avoid. Further, (4) EO has important practical advantages over reparations. These include economic efficiency, feasibility, and long-term impact. Supporters of reparations should abandon that (...)
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  • Coherence of the Incoherence: Between Al-Ghazali and Ibn Rushd on Nature and the Cosmos.Edward Ryan Moad - 2023 - Piscataway, NJ: Gorgias Press.
    "The debate recorded in al-Ghazālī's Incoherence of the Philosophers, and Ibn Rushd's response in Incoherence of the Incoherence, is one of the most philosophically interesting events in the history of classical Islamic thought. Here, the cutting edge of Ghazālī's searching critique meets the depth of Ibn Rushd's philosophical insight in a clash over the innovative synthesis of Aristotelian and Neo-Platonic thought represented chiefly by Ibn Sīnā. This critical commentary closely analyses and evaluates the arguments deployed by all three parties in (...)
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  • Hip to Be Square: Moral Saints Revisited.Liam D. Ryan - 2023 - Ethics, Politics and Society 6 (2):1-25.
    I defend the continuing importance, and attraction of, moral saints. The objective of this paper is twofold; firstly, to critique Wolf’s definition of sainthood, and secondly, to argue against her view that one should not desire to be a moral saint, nor emulate them. In section 1, I argue that moral saints are highly complex moral agents, and that Wolf’s definition does not capture this complexity. My second argument is that Wolf’s account that there are two kinds of saints, loving (...)
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  • On Orthodox Panentheism.Jeremiah Carey - forthcoming - Religious Studies.
    Panentheism is the position that the world is in some sense ‘in’ God, and God ‘in’ the world, without the world being identical to God. Thus, it tries, like what I call mainstream theism and against pan- theism, to protect the transcendence of God, while giving greater emphasis to his immanence in creation than the former. I aim to explicate an approach that I call Orthodox Panentheism. The word ‘orthodox’ is to be read in two ways. First, the picture is (...)
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  • The Hypostasis of the Archons: Platonic Forms as Angels.Marcus Hunt - 2023 - Religions 14 (1):1-17.
    The thesis of this paper is that Platonic Forms are angels. I make this identification by claiming that Platonic Forms have the characteristics of angels, in particular, that Platonic Forms are alive. I offer four arguments for this claim. First, it seems that engaging in self-directed action is a sufficient condition for being alive. The Forms are, as teleological activities, self-directed actions. Second, bodies receive their being from their Forms, and some bodies are essentially alive. Third, in the Good, all (...)
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  • Good, Actually: Aristotelian Metaphysics and the ‘Guise of the Good’.Adam M. Willows - 2022 - Philosophy 97 (2):187-205.
    In this paper I argue that both defence and criticism of the claim that humans act ‘under the guise of the good’ neglects the metaphysical roots of the theory. I begin with an overview of the theory and its modern commentators, with critics noting the apparent possibility of acting against the good, and supporters claiming that such actions are instances of error. These debates reduce the ‘guise of the good’ to a claim about intention and moral action, and in so (...)
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  • Questioning Authority: Anthony Collins’ Challenge to Orthodox Anglican Authority Figures & George Berkeley’s Reply.Fasko Manuel - 2024 - Archiv für Geschichte der Philosophie 106 (1):53-78.
    My goal in this paper is to reconstruct Anthony Collins’ challenge to the authority of orthodox Anglican figures, which arises due to arguments Collins develops in his Vindication of the Divine Attributes (1710) and Discourse on Free-Thinking (1713). In addition to shedding light on a hitherto underappreciated argument by Collins, my reconstruction allows me to propose a solution to the interpretive problem posed by §§16–22 of the fourth dialogue of Berkeley’s Alciphron (1732). While it has been acknowledged that Collins looms (...)
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  • (1 other version)Two hostile Bishops? A Reexamination of the Relationship between Peter Browne and George Berkeley beyond their alleged Controversy.Fasko Manuel - 2022 - Intellectual History Review 2022:1-21.
    For more than 200 years scholars have proceeded on the assumption that there was a controversy (in the sense of an argumentative exchange) between the bishop of Cork and Ross, Peter Browne (c. 1665–1735), and his nowadays more famous contemporary, the bishop of Cloyne, George Berkeley (1685–1753) about what we might call ‘the problem of divine attributes’. This problem concerns one of the most vexing issues for 17th /18th century Irish intellectuals. Simply put, it turns on two interconnected questions, namely (...)
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  • Machine-Believers Learning Faiths & Knowledges: The Gospel According to Chat GPT.Virgil W. Brower - 2021 - Internationales Jahrbuch Für Medienphilosophie 7 (1):97-121.
    One is occasionally reminded of Foucault's proclamation in a 1970 interview that "perhaps, one day this century will be known as Deleuzian." Less often is one compelled to update and restart with a supplementary counter-proclamation of the mathematician, David Lindley: "the twenty-first century would be a Bayesian era..." The verb tenses of both are conspicuous. // To critically attend to what is today often feared and demonized, but also revered, deployed, and commonly referred to as algorithm(s), one cannot avoid the (...)
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  • Odera Oruka in the Twenty-first Century.Reginald M. J. Oduor, Oriare Nyarwath & Francis E. A. Owakah (eds.) - 2017 - Washington, DC: The Council for Research in Values and Philosophy.
    The late Kenyan Prof. H. Odera Oruka (1944-1995), from his base in the Department of Philosophy and Religious Studies at the University of Nairobi, contributed significantly to the growth of contemporary African philosophy, and helped locate African philosophy within the global philosophical discourse. His work in areas such as normative and applied ethics, political philosophy, epistemology, and, most notably, philosophic sagacity, continues to play a pivotal role in the current discourse on African philosophy. Prof. Oruka was also one of the (...)
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  • Odera Oruka on Culture Philosophy and its role in the S.M. Otieno Burial Trial.Gail Presbey - 2017 - In Reginald M. J. Oduor, Oriare Nyarwath & Francis E. A. Owakah (eds.), Odera Oruka in the Twenty-first Century. Washington, DC: The Council for Research in Values and Philosophy. pp. 99-118.
    This paper focuses on evaluating Odera Oruka’s role as an expert witness in customary law for the Luo community during the Nairobi, Kenya-based trial in 1987 to decide on the place of the burial of S.M. Otieno. During that trial, an understanding of Luo burial and widow guardianship (ter) practices was essential. Odera Oruka described the practices carefully and defended them against misunderstanding and stereotype. He revisited related topics in several delivered papers, published articles, and even interviews and columns in (...)
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  • Aesthetic Experience and Realism.Levine Andro H. Lao - 2015 - Philosophy, Culture, and Traditions 11:81-92.
    The choice of this topic is a curious one, perhaps, for art seems to be such a personal creation that even its appreciation may be relative and most of the time considered as subjective or reliant on impressions. Whether this idea is rightfully founded or not is reviewed in this paper: Is art’s meaning simply an impression? Does it come to exist merely because of whims and ecstasies? Is the experience of art such that it cannot but be dominated by (...)
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  • God's Perfect Will: Remarks on Johnston and O'Connor.Kenneth L. Pearce - 2022 - Oxford Studies in Philosophy of Religion 10:248-254.
    Why would God create a world at all? Further, why would God create a world like this one? The Neoplatonic framework of classical philosophical theology answers that God’s willing is an affirmation of God’s own goodness, and God creates to show forth God’s glory. Mark Johnston has recently argued that, in addition to explaining why God would create at all, this framework gives extremely wide scope to divine freedom. Timothy O’Connor objects that divine freedom, on this view, cannot be so (...)
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  • Averroes’s Unity Argument Against Multiple Intellects.Stephen R. Ogden - 2021 - Archiv für Geschichte der Philosophie 103 (3):429-454.
    Averroes is well-known for his controversial thesis that there is only one separate intellect for all humankind. This article provides a detailed analysis of Averroes’s Unity Argument from his Long Commentary on De Anima, which argues from unified intelligible concepts to a single transcendent intellect. I set out the Unity Argument in its textual and philosophical context, explain exactly how the argument works on a new interpretation of its infinite regress, and offer some brief suggestions as to how it might (...)
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  • Anthropogenesis and the Soul.C. S. C. Terrence Ehrman - 2020 - Scientia et Fides 8 (2):173-192.
    The science of evolution acutely raises the perennial question of humankind’s place in the world. How does the theological anthropology of humans as imago Dei relate to an evolutionary anthropology with human beings derived from ancestral hominid species? Evolutionary biologists disclose ever greater similarities and continuity between animals and humans. Is human distinctiveness simply continuous with other ancestral forms of life or is there any kind of discontinuity? The answers to these questions depend not only on zoological considerations but also (...)
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  • Vegan parents and children: zero parental compromise.Carlo Alvaro - 2020 - Ethics and Education 15 (4):476-498.
    Marcus William Hunt argues that when co-parents disagree over whether to raise their child (or children) as a vegan, they should reach a compromise as a gift given by one parent to the other out of respect for his or her authority. Josh Millburn contends that Hunt’s proposal of parental compromise over veganism is unacceptable on the ground that it overlooks respect for animal rights, which bars compromising. However, he contemplates the possibility of parental compromise over ‘unusual eating,’ of animal-based (...)
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  • Triune Agency, East and West: Uncreated Energies or Created Effects?Adonis Vidu - 2020 - Perichoresis 18 (1):57-75.
    The present paper situates the Western and Eastern models of divine agency within their respective ontological frameworks. I show how the Western conception of divine agency as the production of ‘created effects’ is rooted in a particular understanding of the relationship between transcendence and immanence, but also in a trinitarian ontology which understands God as pure actuality. On the other hand, the Eastern understanding of divine agency through the conceptuality of uncreated energies is similarly rooted in the real distinction between (...)
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  • (1 other version)Spinoza on Causa Sui.Yitzhak Melamed - 2021 - In Yitzhak Y. Melamed (ed.), Blackwell Companion to Spinoza. Hoboken, NJ: Blackwell. pp. 116-125.
    The very first line of Spinoza’s magnum opus, the Ethics, states the following surprising definition: By cause of itself I understand that whose essence involves existence, or that whose nature cannot be conceived except as existing [Per causam sui intelligo id, cujus essentia involvit existentiam, sive id, cujus natura non potest concipi, nisi existens]. As we shall shortly see, for many of Spinoza’s contemporaries and predecessors the very notion of causa sui was utterly absurd, akin to a Baron Munchausen attempting (...)
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  • (6 other versions)بوم‌شناسی ژرف‌نگر: جنبشی علیه دوگانۀ انسان/طبیعت و نقد آن.سیده معصومه موسوی - 2019 - پژوهشنامه فلسفه دین 17 (1):211-232.
    هگل از جمله فیلسوفانی است که اخلاق کانت را به صورت‌گرایی متهم کرده و در آثار مختلفش، به ویژه در فلسفۀ حق و پدیدارشناسی روح، تلاش کرده نقد خود را صورت‌بندی کند و از ابعاد مختلف آن را توضیح دهد. مقصود هگل از صورت‌گرایی به عنوان نقدی بر اخلاق کانت آن است که از صورت قانون اخلاقی کانت نمی‌توان ماده‌ای اخلاقی استنتاج کرد. او در نقد خود از مفاهیمی همچون استعلایی بودن مفهوم آزادی، سلب و ایجاب‌های کاذب و یهودیت‌وارگی اخلاق (...)
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  • Is Animal Suffering Really All That Matters? The Move from Suffering to Vegetarianism.Carlo Alvaro - 2019 - Journal of Agricultural and Environmental Ethics 32 (4):633-645.
    The animal liberation movement, among other goals, seeks an end to the use of animals for food. The philosophers who started the movement agree on the goal but differ in their approach: deontologists argue that rearing animals for food infringes animals’ inherent right to life. Utilitarians claim that ending the use of animals for food will result in the maximization of utility. Virtue-oriented theorists argue that using animals for food is callus, self-indulgent, and unjust, in short, it’s an unvirtuous practice. (...)
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  • The Nature of Desire.Federico Lauria & Julien Deonna (eds.) - 2017 - New York, USA: Oxford University Press.
    Desires matter. What are desires? Many believe that desire is a motivational state: desiring is being disposed to act. This conception aligns with the functionalist approach to desire and the standard account of desire's role in explaining action. According to a second influential approach, however, desire is first and foremost an evaluation: desiring is representing something as good. After all, we seem to desire things under the guise of the good. Which understanding of desire is more accurate? Is the guise (...)
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  • Is Geometry Analytic?David Mwakima - 2017 - Dianoia 1 (4):66 - 78.
    In this paper I present critical evaluations of Ayer and Putnam's views on the analyticity of geometry. By drawing on the historico-philosophical work of Michael Friedman on the relativized apriori; and Roberto Torretti on the foundations of geometry, I show how we can make sense of the assertion that pure geometry is analytic in Carnap's sense.
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  • A personalist-phenomenological model of general resurrection in light of current science and medicine.Edgar Danielyan - 2018 - Dissertation,
    I have argued that the central Christian doctrine of general resurrection (with particular reference to the Pauline corpus) can and should be understood in a scientifically and philosophically informed context, and have proposed a personalist-phenomenological model of general resurrection as a personally continuous transformative re-embodiment by the grace of God within an interpretative framework that respects the methods and findings of science while rejecting scientism and associated physicalist metaphysical claims. I have considered and rejected the re-assembly model of resurrection on (...)
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  • Leibniz, a Friend of Molinism.Juan Garcia - 2018 - Res Philosophica 95 (3):397-420.
    Leibniz is commonly labeled a foe of Molinism. His rejection of robust libertarian freedom coupled with some explicit passages in which he distances himself from the doctrine of middle knowledge seem to justify this classification. In this paper, I argue that this standard view is not quite correct. I identify the two substantive tenets of Molinism. First, the connection between the conditions for free actions and these free actions is a contingent one: free actions follow contingently from their sufficient conditions. (...)
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  • “Transmission at generation”: Could original sin have happened at the time when Homo sapiens already had a large population size?Antoine Suarez - 2016 - Scientia et Fides 4 (1):253-294.
    Models have been proposed assuming that God created the first human persons at the time when Homo sapiens already had a large population size; this hypothesis agrees with emerging data of evolutionary genetics. The present article argues that in such a historical context the propagation of original sin can be explained through “transmission at generation”, in accord with Romans 11:32, and the “Decree concerning original sin of the Council of Trent”.
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  • The ontological and moral significance of persons.Jason T. Eberl - 2017 - Scientia et Fides 5 (2):217-236.
    Many debates in arenas such as bioethics turn on questions regarding the moral status of human beings at various stages of biological development or decline. It is often argued that a human being possesses a fundamental and inviolable moral status insofar as she is a “person”; yet, it is contested whether all or only human beings count as persons. Perhaps there are non-human person, and perhaps not every human being satisfies the definitional criteria for being a person. A further question, (...)
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  • God’s Purpose for the Universe and the Problem of Animal Suffering.B. Kyle Keltz - 2019 - Sophia 58 (3):475-492.
    Proponents of the problem of animal suffering state that the great amount of animal death and suffering found in Earth’s natural history provides evidence against the truth of theism. In particular, philosophers such as Paul Draper have argued that regardless of the antecedent probability of theism and naturalism, animal suffering provides positive evidence for the truth of naturalism over theism. While theists have attempted to provide answers to the problem of animal suffering, almost none have argued that animal suffering and (...)
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  • Natural Love: Aquinas, Evolution and Charity.Adam M. Willows - 2021 - Heythrop Journal 62 (3):535-545.
    This paper offers an analysis of work on human development in evolutionary anthropology from a Thomist perspective. I show that both fields view care for others as fundamental to human nature and interpret cooperative breeding as expression of the virtue of charity. I begin with an analysis of different approaches to the relationship between evolutionary anthropology and moral theory. I argue that ethical naturalism is the approach best suited to interdisciplinary dialogue, since it holds that natural facts are useful for (...)
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  • Analogy in Aquinas.Joshua Lee Harris - 2017 - Faith and Philosophy 34 (1):33-56.
    In the last decade there arose a debate between William P. Alston and Nicholas Wolterstorff on the subject of Thomas Aquinas’s doctrine of analogia—that is, the position that perfection terms, when properly predicated of God and of creatures, are distinct, yet related in meaning. Whereas Alston interprets Aquinas to hold this well-known position before criticizing it, Wolterstorff argues that Aquinas actually did not hold the position as it is usually presented. In this paper, I show why Alston’s “orthodox” interpretation is (...)
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  • The Role of Non‐Human Exemplars in Aquinas.Adam M. Willows - 2018 - New Blackfriars 99 (1081):332-345.
    In this paper I discuss the role of non-humans in Aquinas’ account of moral learning. I intend to show that the entire created order can play an important role in demonstrating to us the life of virtue, and argue that non-human exemplars offer important advantages to the moral learner. I begin by addressing apparent problems with this approach, founded on the observation that human virtue, for Aquinas, is unique to humans. I resolve these by showing that Aquinas’ approach to exemplars (...)
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  • Divine Simplicity, Aseity, and Sovereignty.Matthew Baddorf - 2017 - Sophia 56 (3):403-418.
    The doctrine of divine simplicity has recently been ably defended, but very little work has been done considering reasons to believe God is simple. This paper begins to address this lack. I consider whether divine aseity or the related notion of divine sovereignty provide us with good reason to affirm divine simplicity. Divine complexity has sometimes been thought to imply that God would possess an efficient cause; or, alternatively, that God would be grounded by God’s constituents. I argue that divine (...)
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  • Deconstructing the Brain Disconnection–Brain Death Analogy and Clarifying the Rationale for the Neurological Criterion of Death.Melissa Moschella - 2016 - Journal of Medicine and Philosophy 41 (3):279-299.
    This article explains the problems with Alan Shewmon’s critique of brain death as a valid sign of human death, beginning with a critical examination of his analogy between brain death and severe spinal cord injury. The article then goes on to assess his broader argument against the necessity of the brain for adult human organismal integration, arguing that he fails to translate correctly from biological to metaphysical claims. Finally, on the basis of a deeper metaphysical analysis, I offer a revised (...)
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  • Overall and Aquinas on Miracles.David K. Kovacs - 2016 - Dialogue 55 (1):151-160.
    Christine Overall has argued that miracles, if they exist, would be an evil committed by God and therefore disprove the existence of God. However, her notion of a miracle as an intervention presupposes a view about the relation between God and creation that posits God as an ‘outsider.’ Such a view has not been held by all theists. It was not held by Thomas Aquinas. I show that Aquinas ’s conception is not susceptible to Overall’s criticisms. The upshot is that (...)
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  • Leibniz on Causation – Part 1.Julia Jorati - 2015 - Philosophy Compass 10 (6):389-397.
    Leibniz holds that created substances do not causally interact with each other but that there is causal activity within each such creature. Every created substance constantly changes internally, and each of these changes is caused by the substance itself or by its prior states. Leibniz describes this kind of intra-substance causation both in terms of final causation and in terms of efficient causation. How exactly this works, however, is highly controversial. I will identify what I take to be the major (...)
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  • Il Retore Interno. Immaginazioni e Passioni all'alba dell'etá moderna.Francesco Piro (ed.) - 1999 - Napoli: La città del sole.
    this book concerns the debates on the functions of "imagination" (phantasia, imaginatio) in the arousal of passions in the Aristotelian and post-Aristotelian traditions till the XVIIth Century. The simple fact that often a mental representation is followed by pleasure or sorrow and that these emotions can cause actions, became progressively part of a wider theory of animal and human behaviour. In the case of human behaviour, the "force of imagination" became a kind of general justification of all kind of anomic (...)
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  • Faith, reason, and charity in Thomas Aquinas’s thought.Roberto Di Ceglie - 2016 - International Journal for Philosophy of Religion 79 (2):133-146.
    Aquinas’s thought is often considered an exemplary balance between Christian faith and natural reason. However, it is not always sufficiently clear what such balance consists of. With respect to the relation between philosophical topics and the Christian faith, various scholars have advanced perspectives that, although supported by Aquinas’s texts, contrast one another. Some maintain that Aquinas elaborated his philosophical view without being under the influence of faith. Others believe that the Christian faith constitutes an indispensable component of Aquinas’s view; at (...)
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  • (1 other version)Omnipresence and the Location of the Immaterial.Ross Inman - 2010 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion Volume. Oxford: Oxford University Press.
    I first offer a broad taxonomy of models of divine omnipresence in the Christian tradition, both past and present. I then examine the recent model proposed by Hud Hudson (2009, 2014) and Alexander Pruss (2013)—ubiquitous entension—and flag a worry with their account that stems from predominant analyses of the concept of ‘material object’. I then attempt to show that ubiquitous entension has a rich Latin medieval precedent in the work of Augusine and Anselm. I argue that the model of omnipresence (...)
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  • A Thomistic appraisal of human enhancement technologies.Jason T. Eberl - 2014 - Theoretical Medicine and Bioethics 35 (4):289-310.
    Debate concerning human enhancement often revolves around the question of whether there is a common “nature” that all human beings share and which is unwarrantedly violated by enhancing one’s capabilities beyond the “species-typical” norm. I explicate Thomas Aquinas’s influential theory of human nature, noting certain key traits commonly shared among human beings that define each as a “person” who possesses inviolable moral status. Understanding the specific qualities that define the nature of human persons, which includes self-conscious awareness, capacity for intellective (...)
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  • It’s a Miracle: Separating the Miraculous from the Mundane.Michael R. Ransom & Mark D. Alicke - 2012 - Archive for the Psychology of Religion 34 (2):243-275.
    What aspects and features of events impel people to label them as miraculous? Three studies examined people's miracle conceptions and the factors that lead them to designate an event as a miracle. Study 1 identified the basic elements of laypersons’ miracle beliefs by instructing participants to define a miracle, to list five events that they considered miraculous, and to state what they believed to be the purpose of miracles. Results showed that individuals tend to view miracles as highly improbable and (...)
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  • The Body and the Place of Physical Activity in Education: Some classical perspectives.Jānis Ozoliņš - 2013 - Educational Philosophy and Theory 45 (9):892-907.
    The place of physical education has been contested in recent times and it has been argued that its justification as part of school curricula seems to be marginal at best. Such justifications as have been offered, propose that physical education is justified because of its contribution to moral development or because it is capable of being studied as a theoretical subject. Other justifications have centred on the embodied nature of the human being. In this article we draw on some classical (...)
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  • Evolutionary Biology and Classical Teleological Arguments for God's Existence.James Dominic Rooney - 2013 - Heythrop Journal 54 (4):617-630.
    Much has been made of how Darwinian thinking destroyed proofs for the existence of God from ‘design’ in the universe. I challenge that prevailing view by looking closely at classical ‘teleological’ arguments for the existence of God. One version championed by Aristotle and Thomas Aquinas stems from how chance is not a sufficient kind of ultimate explanation of the universe. In the course of constructing this argument, I argue that the classical understanding of teleology is no less necessary in modern (...)
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  • (1 other version)How Does Eternity Affect the Law of Non‐Contradiction?Alan Philip Darley - 2013 - Heythrop Journal 54 (5).
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  • The afterlife of embryonic persons: what a strange place heaven must be.Timothy F. Murphy - 2012 - Reproductive Biomedicine Online 25:684-688.
    Some commentators argue that conception constitutes the onset of human personhood in a metaphysical sense. This threshold is usually invoked as the basis both for protecting zygotes and embryos from exposure to risks of death in clinical research and fertility medicine and for objecting to abortion, but it also has consequences for certain religious perspectives, including Catholicism whose doctrines directly engage questions of personhood and its meanings. Since more human zygotes and embryos are lost than survive to birth, conferral of (...)
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  • Nature, Self, and Gender: Feminism, Environmental Philosophy, and the Critique of Rationalism.Val Plumwood - 1991 - Hypatia 6 (1):3 - 27.
    Rationalism is the key to the connected oppressions of women and nature in the West. Deep ecology has failed to provide an adequate historical perspective or an adequate challenge to human/nature dualism. A relational account of self enables us to reject an instrumental view of nature and develop an alternative based on respect without denying that nature is distinct from the self. This shift of focus links feminist, environmentalist, and certain forms of socialist critiques. The critique of anthropocentrism is not (...)
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  • Worldlessness, Determinism and Free Will.Ari Maunu - 1999 - Dissertation, University of Turku (Finland)
    I have three main objectives in this essay. First, in chapter 2, I shall put forward and justify what I call worldlessness, by which I mean the following: All truths (as well as falsehoods) are wholly independent of any circumstances, not only time and place but also possible worlds. It follows from this view that whatever is actually true must be taken as true with respect to every possible world, which means that all truths are (in a sense) necessary. However, (...)
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  • Faith and doubt in science and religion.Varadaraja V. Raman - 2004 - Zygon 39 (4):941-956.
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  • The divine attributes.Nicholas Everitt - 2010 - Philosophy Compass 5 (1):78-90.
    Focusing on God's essential attributes of omnipotence, omniscience, being eternal and omnipresent, being a creator and sustainer, and being a person, I examine how far recent discussion has been able to provide for each of these divine attributes a consistent interpretation. I also consider briefly whether the attributes are compatible with each other.
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  • Divine simplicity.Mohammad Saeedimehr - 2007 - Topoi 26 (2):191-199.
    According to a doctrine widely held by most medieval philosophers and theologians, whether in the Muslim or Christian world, there are no metaphysical distinctions in God whatsoever. As a result of the compendious theorizing that has been done on this issue, the doctrine, usually called the doctrine of divine simplicity, has been bestowed a prominent status in both Islamic and Christian philosophical theology. In Islamic philosophy some well-known philosophers, such as Ibn Sina (980–1037) and Mulla Sadra (1571–1640), developed this doctrine (...)
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  • Recent thomistic epistemology and philosophy of religion.Paul Macdonald - 2007 - Philosophy Compass 2 (3):517–533.
    The purpose of this article is to show the contribution of recent Thomistic epistemology - that is, an epistemology rooted in the philosophical theology of Thomas Aquinas - makes to contemporary philosophy of religion. In particular, I show how recent philosophers and theologians (most of them of a distinctly analytic persuasion) are appropriating insights in Aquinas’s philosophical theology in order to address perennial epistemological issues: most broadly, how it is that human persons know the world as well as the divine. (...)
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