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It is sometimes supposed that, in principle, we cannot offer an explanation for why there is something rather than nothing. I argue that this supposition is a mistake, and stems from a needlessly myopic conception of the form explanations can legitimately take. After making this more general point, I proceed to offer a speculative suggestion regarding one sort of explanation which can in principle serve as an answer to the question “why is there something rather than nothing?” The suggestion is (...) |
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As Plato suggested, the cosmos may exist because this is ethically necessary. It then might well consist of infinitely many minds, each itself infinite through eternally knowing all that was worth knowing. Our universe would exist inside one of them, as a pattern in its thought. But intrinsic value could be a fiction, making Plato’s suggestion a non-starter. Again, indeterministic free will might have immense value. Those infinite minds could then differ from one another in constantly changing ways through the (...) |
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In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation. |
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Ordinal polytheism is motivated by the cosmological and design arguments. It is also motivated by Leibnizian–Lewisian modal realism. Just as there are many universes, so there are many gods. Gods are necessary concrete grounds of universes. The god-universe relation is one-to-one. Ordinal polytheism argues for a hierarchy of ranks of ever more perfect gods, one rank for every ordinal number. Since there are no maximally perfect gods, ordinal polytheism avoids many of the familiar problems of monotheism. It links theology with (...) |
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I survey John Leslie's Platonic thesis that if something sufficiently good possibly exists, then it could be ethically required that it actually exists—along with the pantheistic world‐picture to which this thesis leads. |
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This paper explores the practice of explanation by status, in which a truth with a certain status is supposed to be explained by its having that status. It first investigates whether such explanations are possible. Having found existing accounts of the practice wanting, it then argues for a novel account of explanation by status as empty-base explanation. The latter notion captures a certain limiting case of ordinary explanation so that according to the empty-base account, explanation by status can be fruitfully (...) |
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In his landmark book on philosophical theology, Saving God: Religion After Idolatry, Mark Johnston develops a panentheistic metaphysic of the divine that he contends is compatible with ontological naturalism. On his view, God is the universe, but the ‘is’ is the ‘is’ of constitution, not identity. The universe and God are coinciding objects that share properties but have different essential modal properties and, hence, different persistence conditions. In this paper, I address the problem of accounting for what it is about (...) |
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My purpose in this article is to defend the goodness of Whitehead's God against two recent critics: Pierfrancesco Basile and Peter Sjöstedt-Hughes. I will both rely on Whitehead's own statements regarding God's goodness and offer a metaphysical interpretation of these statements in relation to his “axianoetic” universe. |
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I propose a taxonomy of arguments for the existence of God and survey those categories of arguments I identify as nontraditional. I conclude with two general observations about theistic arguments, followed by suggestions for going forward. |
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According to theistic consubstantialism, the universe and God are essentially made of the same stuff. If theistic consubstantialism is correct, then God possesses the essential power to have knowledge de se of the contents of the mind of every conscious being internal to God. If theistic consubstantialism is false, then God lacks this essential property. So either God is essentially corporeal and possesses greater essential epistemic powers than God would have otherwise or God is essentially incorporeal and has a diminished (...) |
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In this paper, I examine Mark Johnston’s panentheistic account of the metaphysics of the divine developed in his recent book, Saving God: Religion After Idolatry. On Johnston’s account, God is the ‘Highest One’ and is identified with ‘the outpouring of Being by way of its exemplification in ordinary existents for the sake of the self-disclosure of Being’. Johnston eschews supernaturalism and takes his position to be consistent with what he calls ‘legitimate naturalism’ which he takes to be some version of (...) |
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I spell out a problem with the doctrine of creatio ex nihilo: that, contra the doctrine, it is not possible to efficiently cause something from nothing. This is because an efficient cause requires a material cause in order to have an effect. The material cause supplies the potency that the efficient cause actualises. Because nothingness has no potencies, there is nothing for an efficient cause to actualise. I show that this objection presupposes that the theory of noneism (the proposition that (...) |
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