Results for 'Anselm Ramelow'

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  1. Artificial Intelligence and Moral Theology: A Conversation.Brian Patrick Green, Matthew J. Gaudet, Levi Checketts, Brian Cutter, Noreen Herzfeld, Cory Andrew Labrecque, Anselm Ramelow, Paul Scherz, Marga Vega, Andrea Vicini & Jordan Joseph Wales - 2022 - Journal of Moral Theology 11 (Special Issue 1):13-40.
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  2. Anselm Feuerbach’s Das Gastmahl des Platon and Plato’s Symposium.James Lesher - 2008 - In Imagines: The reception of antiquity in the performing and visual arts. Logroño: Universidad de La Rioja. pp. 479-490.
    In his monumental work Das Gastmahl des Platon (1869) the artist Anselm Feuerbach depicted the scene in Plato’s Symposium in which a drunken Alcibiades, accompanied by a band of revelers, enters the dining chamber of the house of the poet Agathon. We have reason to attribute three aims to the artist: (1) to recreate a famous scene from ancient Greek literature, making extensive use of recent archaeological discoveries in southern Italy; (2) through the depiction of a senate and dignified (...)
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  3. Anselm on Freedom and Grace.James A. Gibson - 2014 - Oxford Studies in Philosophy of Religion 5:88-121.
    The chapter presents Anselm’s incompatibilist account of human freedom within the context of his theodicy and presents two arguments against his account. Both arguments aim to show there is a genuine conflict between his account of freedom and the role of God’s grace in making agents just. The first argument, the problem of harmonization, highlights the conflict within the soteriological context where an agent changes from being unjust to being just. The second argument, the problem of just creation, highlights (...)
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  4. Anselm and the Problem of Ostending God.Chad Engelland - 2023 - Journal of the History of Philosophy 61 (3):373-396.
    Kripke raises the question concerning how the reference to God might be fixed, and Augustine makes it the leading question of the Confessions: How can I call upon God and not someone else instead? In this paper, I argue that this question is the central concern of Anselm’s Proslogion, which explicitly adopts the dialogical form of Augustine’s Confessions. Anselm does not define God but instead fixes the reference to God through an ostension or indexical description. The same linguistic (...)
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  5. Anselm's God in Isabelle/HOL.Ben Blumson - 2017 - Archive of Formal Proofs:9.
    Paul Oppenheimer and Edward Zalta's formalisation of Anselm's ontological argument for the existence of God is automated by embedding a free logic for definite descriptions within Isabelle/HOL.
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  6. Anselm's One Argument.Robert E. Allinson - 1993 - Philosophical Inquiry 15 (1-2):16-19.
    This essay argues that Anselm’s Proslogium II is self-invalidating and that it must be so in order for Proslogium III to be a valid argument. It begins by differentiating between necessary existence, logical possibility, and contingency, establishing that necessary existence can never be treated as a matter of logical possibility. In turn, possibility must always be defined alongside the concept of contingency. It is then further shown that necessity can in no sense be possible, for the possible implies the (...)
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  7. Anselm's First Argument.Graham Oppy - 2009 - In Charles Tandy (ed.), Death and Anti-Death, Volume 7. Palo Alto, CA, USA: Ria University Press. pp. 275-96.
    In Proslogion II, Anselm writes: "But surely when this same Fool hears what I am speaking about, namely ‘something-than-which-nothing-greater-can-be-thought’, he understands what he hears, and what he understands is in his mind, even if he does not understand that it actually exists. … Even the Fool, then, is forced to agree that something-than-which-nothing-greater-can-be-thought exists in the mind, since he understands this when he hears it, and whatever is understood is in the mind." In this paper, I provide a careful (...)
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  8. Anselm and the ontological argument.Graham Oppy - 2011 - In Jeff Jordan (ed.), Philosophy of Religion: The Key Thinkers. London: Continuum. pp. 22-43.
    This chapter gives an exposition and critique of Anselm's Proslogion II argument.
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  9. Anselm's Sleight-of-Hand: A Brief Deconstruction of Anselm's Ontological Argument.Richard Oxenberg - manuscript
    In this brief essay, I argue that Anselm's ontological argument for the existence of God achieves its effect through the verbal equivalent of a magician's "sleight-of-hand." More technically, the argument commits the informal fallacy of equivocation. I provide a brief analysis of the argument's text to demonstrate this.
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  10. Interpreting Anselm of Canterbury as a Virtue Ethicist.Gregory B. Sadler - 2019 - The Saint Anselm Journal 14 (2):97-116.
    What sort of moral theory should we view Saint Anselm of Canterbury as holding and using in his writings? In this paper, I argue that Anselm is best understood as a virtue ethicist. In the first part of the paper, I consider whether his approach could be understood in terms of deontological or natural law theories. In the second, I make a case for Anselm being a virtue ethicist. In the third part, I focus on this theme (...)
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  11. Anselm on Ethics.Jeffrey E. Brower - 2004 - In Brian Davies & Brian Leftow (eds.), The Cambridge Companion to Anselm. Cambridge University Press. pp. 222-56.
    There is a real question about whether Anselm developed anything like a systematic ethical theory.1 Indeed, scholars have sometimes suggested that his treatment of ethical matters consists in little more than recapitulation of ethical principles implicit in Scripture or transmitted to him by Christian thinkers such as Augustine and Boethius.2 The truth of the matter, however, is quite the opposite. Although it is easy to overlook the systematic nature of Anselm’s ethical theorizing, as well as its genuine originality, (...)
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  12. Anselm’s Equivocation.David A. Truncellito - 2004 - Philo 7 (1):47-56.
    Although most agree that St. Anselm’s ontological argument is problematic, there is no consensus as to what, exactly, is the flaw in the argument. In this essay, I propose what I take to be a novel criticism of the argument. Specifically, I claim that Anselm is guilty of an equivocation in his use of the word “God,” using it sometimes to refer to a being and sometimes to refer to a concept. Any attempt to remove this equivocation, I (...)
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  13. Anselm’s Metaphysics of Nonbeing.Dale Jacquette - 2012 - European Journal for Philosophy of Religion 4 (4):27--48.
    In his eleventh century dialogue De Casu Diaboli, Anselm seeks to avoid the problem of evil for theodicy and explain the fall of Satan as attributable to Satan’s own self-creating wrongful will. It is something, as such, for which God as Satan’s divine Creator cannot be held causally or morally responsible. The distinctions on which Anselm relies presuppose an interesting metaphysics of nonbeing, and of the nonbeing of evil in particular as a privation of good, worthy of critical (...)
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  14. Anselms Proslogion, “nichts” gegen Nishida und Heidegger.Manfred Gawlina - 2013 - Argument: Biannual Philosophical Journal 3 (2):285-300.
    Co jest większe, bycie czy nic? Anzelm dowodzi istnienia Boga przy pomocy nihil. Bóg jako to, od czego nic większego nie może zostać pomyślane przez skończony umysł. Właściwe dla Anzelma logiczne – i być może mistyczne – użycie słowa „nic” domaga się porównania z negatywną ontologią Heideggera i jej recepcją w ramach tzw. Szkoły z Kioto założonej przez Nishidę. Czyż jednak pustka buddyzmu zen nie odsyła nas do – niewypowiedzianej – boskiej obecności?
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  15. Platonism about Goodness—Anselm’s Proof in the Monologion.Jeffrey E. Brower - 2019 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3 (2):1-28.
    In the opening chapter of the Monologion, Anselm offers an intriguing proof for the existence of a Platonic form of goodness. This proof is extremely interesting, both in itself and for its place in the broader argument for God’s existence that Anselm develops in the Monologion as a whole. Even so, it has yet to receive the scholarly attention that it deserves. My aim in this article is to begin correcting this state of affairs by examining Anslem’s proof (...)
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  16. Anselm's Influence on the Teaching of the Summa Halensis on Redemption.Andrew Rosato - 2020 - In Lydia Schumacher (ed.), The Summa Halensis: Sources and Context. Berlin, Germany: pp. 187-200.
    This is a study of the influence of Anselm and other theologians such as John Damascene and Peter Lombard on the soteriology of the Summa Halensis.
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  17. Analogical Reasoning in Saint Anselm's De Concordia: Grace, Free Will, and Cooperation.Robert Allen - manuscript
    St. Anselm is a master of philosophical prose. His writings on God, truth, and free will are models of clarity born of unflagging concern for argumentative precision. He is especially adept at using analogies to cinch his readers' understanding of these recondite matters. Who could forget the light shed upon the concept of existence by the Painter Analogy in the Ontological Argument or how his River Analogy illumines the unification of the Holy Trinity? Such intellectual insights could only be (...)
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  18. Analogical Reasoning in St. Anselm's Concordia: Free Will, Grace, and Cooperation.Robert Allen - manuscript
    St. Anselm is a master of philosophical prose. His writings on God, truth, and free will are models of clarity born of unflagging concern for argumentative precision. He is especially adept at using analogies to cinch his readers' understanding of these recondite matters. Who could forget the light shed upon the concept of existence by the Painter Analogy in the Ontological Argument or how his River Analogy illumines the unification of the Holy Trinity? Such intellectual insights could only be (...)
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  19. Divine Justice, Mercy, and Intercession in Anselm's Prayers.Gregory Sadler - 2022 - In Eileen Sweeny & John Slotemaker (eds.), Anselm of Canterbury: New Readings of His Intellectual Methods. Brill. pp. 147-165.
    This paper examines the interrelation between justice and mercy in Anselm’s prayers. Divine justice and human injustice seem to rightly cut off a human being from any assistance, grace, or reformation, since human beings has set themselves in a condition of injustice from which they cannot extricate themselves. Mercy then seems the only solution, but appears not only unjust, but also to trump divine justice, a position inconsistent with Anselm’s explicit statements. So then, how are justice and mercy (...)
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  20. Anselm of Canterbury (Internet Encyclopedia of Philosophy entry).Greg Sadler - 2006 - Internet Encyclopedia of Philosophy.
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  21. On behalf of St Anselm.Edgar Danielyan - 2015 - Analysis 75 (3):405-407.
    Brian Garrett claims, in defence of Gaunilo’s Perfect Island and contra Plantinga, that ‘Properly understood, the great-making qualities of an island are maximal’. This article demonstrates that they are not, thus ‘the greatest conceivable island’ remains an incoherent concept and Gaunilo’s parody fails.
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  22. Returning Barth to Anselm.Timothy Stanley - 2008 - Modern Theology 24 (3):413-437.
    This article focuses on Barth's explication of Anselm's Proslogion 2-4 in his book on Anselm and attempts to show how Anselm helped clarify for Barth the ontological nature of his own early theology, in particular what he meant by the “is” in his affirmation “God is God.” My contention is that Barth's continual pointing to Anselm's Fides Quaerens Intellectum as a vital key to his own theology should not be overlooked. In fact, I argue that only (...)
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  23. From Conceivability to Existence and then to Ethics: Parmenides' Being, Anselm's God and Spinoza's Rejection of Evil.Evangelos D. Protopapadakis - 2013 - Journal of Classical Studies MS 15:149-156.
    Classical Greek philosophy in its struggle to grasp the material world from its very beginning has been marked by the – sometimes undercurrent, some others overt and even intense, but never idle – juxtaposition between the mind and the senses, logos and perception or, if the anachronism is allowed, between realism and idealism. Parmenides is reportedly the first philosopher to insistently assert that thought and being are the same by his famous aphorism τὸ γὰρ αὐτὸ νοεῖν ἐστί τε καὶ εἶναι, (...)
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  24. Self-determination vs. Freedom for God and the Angels: A Problem with Anselm's Theory of Free Will.Michael Barnwell - 2018 - The Saint Anselm Journal 14 (1):13-32.
    Anselm is known for offering a distinctive definition of freedom of choice as “the ability of preserving uprightness of will for its own sake.” When we turn to Anselm’s account of the devil’s fall in De Casu Diaboli, however, this idiosyncratic understanding of freedom is not at the forefront. In that text, Anselm seemingly assumes a traditional understanding of free will defined in terms of alternative possibilities for the angels. These alternative possibilities must be present so the (...)
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  25. Actuality and Anselm.Mike Almeida - 2018 - In Graham Oppy (ed.), The Ontological Argument (Cambridge Classic Philosophical Arguments Series). Cambridge, UK: Cambridge University Press. pp. 155-75.
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  26. Faszination - Schrecken. Zur Handlungsrelevanz ästhetischer Erfahrung anhand Anselm Kiefers Deutschlandbilder.Martina Sauer - 2018 - Heidelberg, Germany: arthistoricum.
    Special commendation from the Hans-und-Lea-Grundig Prize by the Rosa-Luxemburg-Foundation 2015 - - I - - How do we perceive the world and pictures? The book is based around the hypothesis that we initially perceive the world as well as pictures by feelings and that there is a direct connection between the two. By debating fascination and horror, such as can be triggered by Anselm Kiefer´s Deutschlandbilder, the author discusses their consequences and conclusions for our cultural self-perception. The author develops (...)
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  27. Gradations of Volition in St. Anselm's Philosophical Psychology: An Essay in Honor of Father Joseph Owens, C.Ss.R.Robert Allen - manuscript
    I demonstrate here that St. Anselm’s account of free will fits neatly into an Aristotelian conceptual framework. Aristotle’s four causes are first aligned with Anselm’s four senses of ‘will’. The volitional hierarchy Anselm’s definition of free will entails is then detailed, culminating in its reconciliation with Eudemonism. The Beatific Vision, as summum bonum, is shown to be the apex of that series of perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his (...)
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  28. Anselm[REVIEW]Matthew Walz - 2010 - American Catholic Philosophical Quarterly 84 (4):835-839.
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  29. Gradations of Volition in St. Anselm's Philosophical Psychology: The Hierarchy of Doing.Robert Allen - manuscript
    I demonstrate here that St. Anselm’s account of free will fits neatly into an Aristotelian conceptual framework. Aristotle’s four causes are first aligned with Anselm’s four senses of ‘will’. The volitional hierarchy Anselm’s definition of free will entails is then detailed, culminating in its reconciliation with Eudemonism. The Beatific Vision, as summum bonum, is shown to be the apex of that series of perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his (...)
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  30. Gradations of Volition in St. Anselm's Philosophical Psychology: An Essay in Honor of Father Joseph Owens, C.Ss.R.Robert Allen - manuscript
    I demonstrate here that St. Anselm’s account of free will fits neatly into an Aristotelian conceptual framework. Aristotle’s four causes are first aligned with Anselm’s four senses of ‘will’. The volitional hierarchy Anselm’s definition of free will entails is then detailed, culminating in its reconciliation with Eudemonism. The Beatific Vision, as summum bonum, is shown to be the apex of that series of perfections. I conclude by explicating Anselm’s teleological understanding of sin by reference to his (...)
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  31. Was Gaunilo Right in his Criticism of Anselm? A Contemporary Perspective.Woleński Jan - 2012 - European Journal for Philosophy of Religion 4 (2):101--111.
    Gaunilo argued that Anselm could prove the existence of many perfect objects, for example, the happiest island, that is, happier than any other island. More formally, Gaunilo’s arguments were intended to show that the sentence “God exists‘ does not follow from premises accepted by Anselm. Contemporary versions of the ontological proof use the maximalization procedure in order to demonstrate that God exists as the most perfect being. This paper argues that this method, which is based on maximalization, is (...)
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  32. Is God's Justice Unmerciful in Anselm's Cur Deus Homo?Gregory Sadler - 2015 - The Saint Anselm Journal 11 (1):1-13.
    Can God be entirely and supremely just and also entirely merciful, without these two characteristics ending up in contradiction with each other? Anselm of Canterbury considers this question in several places in his works and provides rational resolutions demonstrating the compatibility of divine justice and mercy. This paper considers Anselm's treatment of the problem in the Cur Deus Homo, noting distinctive features of his account, highlighting the seeming incompatibilities between mercy and justice, and setting out his resolution of (...)
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  33. Was Saint Anselm really a Realist?D. P. Henry - 1963 - Ratio (Misc.) 5 (2):181.
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  34. A Personalist Aspect of Saint Anselm’s Platonist Metaphysics.Gregory Sadler - 2011 - Quaestiones Disputatae 2 (1-2):146-164.
    My paper highlights one Personalist aspect of St. Anselm's Platonic perspective, namely the ontological priority and interpenetration of persons. The paper first discusses Anselm's metaphysical Platonism, then charts the Anselmian path towards God, through participation in the divine attributes. It then focuses on images of persons, and their degree of being. I argue that, at least for certain human relationships marked by strong love or friendship, Anselm regards the image of the person as mediating the being of (...)
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  35. ʻaequales angelis sunt’: Angelology, Demonology, and the Resurrection of the Body in Augustine and Anselm.Seamus O'Neill - 2016 - The Saint Anselm Journal 12 (1):1-18.
    The future state of the redeemed human being in heaven is difficult, if not impossible, to pin down in this life. Nevertheless, Augustine and Anselm speculate on the heavenly life of the human being, proceeding from certain theological premises gathered from Scripture, and their arguments often both mirror and complement one another. Because Anselm and Augustine hold the premise that human beings in heaven are “equal to the angels” (Luke 20:36), our understanding of the heavenly condition of the (...)
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  36. A Brief Critical Introduction to the Ontological Argument and its Formalization: Anselm, Gaunilo, Descartes, Leibniz and Kant.Ricardo Silvestre - 2018 - Journal of Applied Logics 5 (7):1441-1474.
    The purpose of this paper is twofold. First, it aims at introducing the ontological argument through the analysis of five historical developments: Anselm’s argument found in the second chapter of his Proslogion, Gaunilo’s criticism of it, Descartes’ version of the ontological argument found in his Meditations on First Philosophy, Leibniz’s contribution to the debate on the ontological argument and his demonstration of the possibility of God, and Kant’s famous criticisms against the (cartesian) ontological argument. Second, it intends to critically (...)
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  37. Penuria nominum and language rectitudo. Linguistic economy in Saint Anselm of Canterbury.Roberto Limonta & Riccardo Fedriga - 2019 - Studia Anselmiana 20 (179):211-222.
    The topics of language and dialectic argumentation have a pivotal role in Anselm’s thought. They constitute the theoretical context in which we proceeded with a semantic analysis of the term paupertas; it should be understood under a thought where logical-linguistic terms (appellatio, cogitatio vocum e rerum, significatio) are related to ethical and social principles as monastic silence and rectitudo, in particular. Indeed, Anselmian idea of poverty moves on the ridge between the paupertas as penuria nominum, typical of the human (...)
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  38. What part of Fides Quaerens don’t you Intellectum ? On the Persistent Philosophical Misunderstanding of Anselm’s Ontological Argument.Derek A. Michaud - manuscript
    A *very* rough draft of a paper on Anselm's "ontological argument" in which I argue that the argument in the Proslogion rests on a robust notion of having "that then which nothing greater can be thought" in one's mind.
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  39.  59
    Approaching Participation in the Divine Gift: Anselm of Canterbury’s Theology of the Holy Spirit.Parker Haratine - 2019 - Heythrop Journal 62 (4):729-742.
    This article seeks to constructively retrieve Anselm’s theology of the Holy Spirit by responding to a recent criticism of his doctrine of atonement. This criticism is called the question of efficacy and focuses particularly on how Anselm holds humanity to participate in and receive the divine gift of atonement. In short, this paper argues that the Spirit’s prevenient and subsequent grace allow for an individual to respond freely and in faith to Christ’s work, resulting in three individually necessary (...)
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  40. An Erotic Pattern of Thinking in Anselm’s Proslogion.D. Walz Matthew - 2011 - Quaestiones Disputatae 2 (1-2):126-145.
    Anselm’s 'Proslogion' is, as he says in its Preface, 'unum argumentum', a single line of reasoning, that builds toward the following: “that God is truly,” “that he is the highest good who needs no other,” and that he is the one “whom all things need so that they may be and may be well.” This paper attempts to shed light on how Anselm carries out the threefold task that he sets for himself and way in which his procedure (...)
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  41. The “Logic” of Faith Seeking Understanding: A Propaedeutic for Anselm's Proslogion.Matthew D. Walz - 2010 - Dionysius 28.
    In the Preface of his 'Proslogion', Anselm narrates its origin in a particular event in his life and delineates the argument of the work as a whole. In chapter 1, Anselm enacts a meditation that attempts to resolve the puzzle of his fallen-but-striving human existence. This paper argues that these opening sections of the 'Proslogion' are an indispensable preparation for understanding Anselm’s famous argument in chapters 2-4 as well as the remainder of the work, especially insofar as (...)
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  42. Gaunilo's Cogito Argument.Miroslav Imbrisevic - 2007 - St. Anselm Journal:1-7.
    Gaunilo presents Anselm with a dilemma in section 7 of his Responsio: I know most certainly that I exist. But If I cannot think my non-existence at the same time, then Anselm's claim in Proslogion 3 (that my inability to think God's non-existence, while knowing most certainly that He exists, is a unique property of God) would be false. If I can do so, however, then I should also be able to know most certainly that God exists and, (...)
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  43. The Ontological Arguments.Graham Oppy - 2017 - In Donald M. Borchert (ed.), Philosophy: Religion. Boston, USA: Macmillan Reference. pp. 51-64.
    This paper discusses: (1) Anselm’s ontological argument and its criticism by Gaunilo; (2) Plantinga’s ontological argument and its criticism by Mackie and Sobel; and (3) a simplified version of Gödel’s ontological argument. It also looks carefully at (4) Kant’s attempt to show that it is impossible for there to be a successful ontological argument.
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  44. Godelian ontological arguments.G. Oppy - 1996 - Analysis 56 (4):226-230.
    This paper aims to show that Godel's ontological argument can be parodied in much the same kind of way in which Gaunilo parodied Anselm's Proslogion argument. The parody in this paper fails; there is a patch provided in "Reply to Gettings" (Analysis 60, 4, 2000, 363-7).
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  45. Intentionality: Some Lessons from the History of the Problem from Brentano to the Present.Dermot Moran - 2013 - International Journal of Philosophical Studies 21 (3):317-358.
    Intentionality (‘directedness’, ‘aboutness’) is both a central topic in contemporary philosophy of mind, phenomenology and the cognitive sciences, and one of the themes with which both analytic and Continental philosophers have separately engaged starting from Brentano and Edmund Husserl’s ground-breaking Logical Investigations (1901) through Roderick M. Chisholm, Daniel C. Dennett’s The Intentional Stance, John Searle’s Intentionality, to the recent work of Tim Crane, Robert Brandom, Shaun Gallagher and Dan Zahavi, among many others. In this paper, I shall review recent discussions (...)
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  46. Biting Gaunilo's Bullet.Peter A. Sutton - manuscript
    Gaunilo assumes that there is no greatest conceivable island, and most philosophers have followed him in this assumption. But the option was open for Anselm (and remains open for us) to bite the bullet and ‘give him his island.’ I argue that such a response is perfectly reasonable for a Platonist like Anselm, and that even a theist who isn’t a Platonist can tolerate the island as a fairly minor addition his or her ontology.
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  47. The Monologion Argument for the Existence and Supremacy of God.Hugh Chandler - manuscript
    In the first two chapters of the Monologion Anselm shows, or tries to show that “Of all the things that exist, there is one that is the best, greatest and supreme.” In this paper I examine his argument.
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  48. Law, Reason, Truth: Three Paradigmatic Problems Concerning Faith.Soumick De - 2013 - Kritike 7 (2):19-32.
    Abstract: By the second half of the eleventh century, in the Christian West, the theological doctrine of St. Anslem sought to re‐establish the place of reason within the domain of faith. Anselm arrived at a possible re‐enactment of this relation under the condition regulated by the principle fides quaerens intellectum – faith seeking reason. This paper is an attempt to explore not only the possible implications of this principle but to understand the internal logic which constitutes it and holds (...)
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  49.  53
    Anselmian Defense of Hell.T. Parker Haratine & Kevin A. Smith - 2024 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 8 (1).
    This article constructively retrieves St. Anselm of Canterbury’s theory of retributive justice and provides a defense of what can be called the retributive model of hell. In the first part of this article, we develop the place of retributive punishment in Anselm’s thinking and discuss how and when retributive punishment is a good thing. In the second part, we apply Anselm’s thinking on retributive justice to the problem of hell and provide a defense of how hell, defined (...)
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  50. In Search of the Ontological Argument.Richard Oxenberg - manuscript
    We can attend to the logic of Anselm's ontological argument, and amuse ourselves for a few hours unraveling its convoluted word-play, or we can seek to look beyond the flawed logic, to the search for God it expresses. From the perspective of this second approach the Ontological Argument might be seen as more than a mere argument - indeed, as something of a contemplative exercise. One can see in the argument a tantalizing attempt to capture in logical form the (...)
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