- Submit
-
Browse
- All Categories
- Metaphysics and Epistemology
- Value Theory
- Science, Logic, and Mathematics
- Science, Logic, and Mathematics
- Logic and Philosophy of Logic
- Philosophy of Biology
- Philosophy of Cognitive Science
- Philosophy of Computing and Information
- Philosophy of Mathematics
- Philosophy of Physical Science
- Philosophy of Social Science
- Philosophy of Probability
- General Philosophy of Science
- Philosophy of Science, Misc
- History of Western Philosophy
- Philosophical Traditions
- Philosophy, Misc
- Other Academic Areas
- More
Switch to: Citations
References in:
Add references
You must login to add references.
|
|
|
I defend Christian classical theism’s view that God is aspatial in the strict sense but omnipresent only in a loose sense. I consider ten different proposals according to which God is strictly omnipresent and reject them all. I then present two arguments for the claim that God is strictly aspatial. Finally, I argue that, given God creates and sustains all else, God is loosely omnipresent. |
|
|
The claim that God is maximally present is characteristic of all three major monotheisms. In this paper, I explore this claim with regard to Christianity. First, God’s omnipresence is a matter of God’s relations to all space at all times at once, because omnipresence is an attribute of an eternal God. In addition, God is also present with and to a person. The assumption of a human nature ensures that God is never without the ability to be present with human (...) |
|
|
|
|
|
|
|
|
|
|
|
In classical theism, God is typically conceived of as having the attribute of omnipresence. However, this attribute often falls prey to two puzzles, the immateriality puzzle and the intensity puzzle. A recent explication of omnipresence by Hud Hudson falls short of solving these puzzles. By attending to key narratives in the Hebrew Scriptures, I argue that one ought to conceive of God’s presence at a location as God’s acting at that location. Thus, God’s omnipresence is God’s acting at all locations. |
|
|
What is a human person, and what is the relation between a person and his or her body? In her third book on the philosophy of mind, Lynne Rudder Baker investigates what she terms the person/body problem and offers a detailed account of the relation between human persons and their bodies. Baker's argument is based on the 'Constitution View' of persons and bodies, which aims to show what distinguishes persons from all other beings and to show how we can be (...) |
|
|
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. |
|
|
This book is a defense of modal realism; the thesis that our world is but one of a plurality of worlds, and that the individuals that inhabit our world are only a few out of all the inhabitants of all the worlds. Lewis argues that the philosophical utility of modal realism is a good reason for believing that it is true. |
|
|
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 (...) |
|
|
James E. Taylor As the title of this book makes clear, the essays contained in it are unified by their focus on models of God and alternative ultimate realities. But what is ultimate reality, what does 'God' mean, and what would count as a model ... |
|
|
Wandering in Darkness reconciles the existence of an omniscient, omnipotent, perfectly good God with suffering in the world. Eleanore Stump presents the moral psychology and value theory within which the theodicy of Thomas Aquinas is embedded. She explicates Aquinas's account of the good for human beings, including the nature of love and union among persons, and then argues that some philosophical problems are best considered in the context of narratives. In the context of famous biblical stories and against the backdrop (...) |
|
|
Panentheism seems to be an attractive alternative to classical theism. It is not clear, though, what exactly panentheism asserts and how it relates to classical theism. By way of clarifying the thesis of panentheism, I argue that panentheism and classical theism differ only as regards the modal status of the world. According to panentheism, the world is an intrinsic property of God – necessarily there is a world – and according to classical theism the world is an extrinsic property of (...) |
|
|
Hud Hudson offers a fascinating examination of philosophical reasons to believe in hyperspace. He explores non-theistic reasons in the first chapter and theistic ones towards the end; in the intervening sections he inquires into a variety of puzzles in the metaphysics of material objects that are either generated by the hypothesis of hyperspace or else informed by it, with discussions of receptacles, boundaries, contact, occupation, and superluminal motion. Anyone engaged with contemporary metaphysics, and many philosophers of religion, will find much (...) |
|
|
This book investigates what it means, and whether it is coherent, to say that there is a God. |
|
|
|
|
|
This chapter contains sections titled: Works cited. |
|
|
|
|
|
|
|
|
It is important to distinguish between two ways in which God might be timelessly eternal: eternality as being wholly outside of time, versus the sort of timelessness that consists in lacking temporal parts, and so existing “all at once.” A prominent but neglected historical tradition, most clearly evident in Anselm, advocates putting God in time, but in an all-at-once sort of way that makes God immune to temporal change. This is an intrinsically plausible conception of divine eternality, which also sheds (...) |
|
|
|
|
|
According to the tradition of western theism, God is said to enjoy the attribute of being everywhere present. But what is it, exactly, for God to manifest ubiquitous presence? Well, presumably, it is for God to bear a certain relation – the ‘being present at’ relation – to every place. This article focuses on the ‘being present at’ relation which figures so prominently in the divine attribute of omnipresence, on both fundamental and derivative readings of that relation, and on a (...) |
|
|
"Lectures on Philosophical Theology is an indispensable addition to Kant's works in English. |
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
This series relates past thought from the history of Western theological traditions to areas of contemporary concern in fresh, innovative, and constructive ways. |
|
|
1. Consider first Baker’s definition of constitution. In her view, constitution is a relation between concrete individuals. Each concrete individual is fundamentally a member of exactly one primary kind. By definition, any concrete individual has its primary kind membership essentially, so that a concrete individual x’s ceasing to be a member of this kind entails that x ceases to exist. For example, David’s primary kind is statue, Piece’s primary kind is piece of marble. Suppose that x and y are concrete (...) |
|
|
|
|
|
|
|
|
|
PhilPapers logo by Andrea Andrews and Meghan Driscoll.
This site uses cookies and Google Analytics (see our terms & conditions for details regarding the privacy implications). Use of this site is subject to terms & conditions.
All rights reserved by The PhilPapers Foundation
Server: philpapers-web-6f9648bdd6-4ctxt uwo