Results for 'Boethius'

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  1. Boethius und die Tradition.Erwin Sonderegger - 1994 - Zeitschrift für Philosophische Forschung 48 (4):558–571.
    In the past Boethius was primarily considered to be the author of the Consolatio, or a theologician or logician. But as a philosopher he was the first to reflect on the concept of person, while Augustinus and others only made use of this concept. It is the purpose of this article to show that it was exactly Boethius’ situation in the late antiquity with its many differing traditions that urged and enabled him to ask himself what person essentially (...)
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  2. Boethius and the Causal Direction Strategy.Jonathan Evans - 2018 - Ancient Philosophy 38 (1):167-185.
    Contemporary work on Boethius' Consolation of Philosophy often overlooks a discussion in CP.V.3 of a Peripatetic strategy for dissolving theological fatalism. Boethius’ treatment of this strategy and the lesson it provides about divine foreknowledge requires a reorientation of our understanding of the Consolation text. The result is that it is not foreknowledge nor any other temporally-conditioned knowledge that motivates Boethian concern but divine knowledge simpliciter.
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  3.  47
    Boethius, "On the Holy Trinity" (De Trinitate), translation.Erik Kenyon - 2004 - Mediaeval Logic and Philosophy.
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  4.  33
    Boethius, "Whether Father" (Utrum Pater), translation.Erik Kenyon - 2004 - Mediaeval Logic and Philosophy.
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  5. Boethius and Stoicism.Matthew Walz - 2016 - In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. London: pp. 70-84.
    In this chapter from a collection on the Stoici tradition, I explore Boethius’s works chronologically in order to elucidate his overall evaluation of Stoicism as a philosophy. It turns out that Boethius offers a "mixed review"' of Stoicism. Beginning with references to the Stoics in his logical works and then turning to the 'Consolation', I delineate the intelligible contours of Stoicism as Boethius sees it, including the positive impetus Stoicism provides toward a philosophical apprehension of reality as (...)
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  6. Augustine and Boethius, Memory and Eternity.Seamus O'Neill - 2014 - Analecta Hermeneutica 6:1-20.
    In this paper, I first discuss Augustine’s description of time and relate this to Boethius’ explanation of the distinction between time and eternity. I then connect this distinction to Augustine’s understanding of memory as an image of eternity, showing that the analogy between God and the human with reference to time involves a comparison not between eternity and time, but rather, between eternity and a limited experience of eternity within the mind and its distension: time is not the image (...)
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  7. Eternity and Vision in Boethius.Paul Helm - 2009 - European Journal for Philosophy of Religion 1 (1):77 - 97.
    Boethius and Augustine of Hippo are two of the fountainheads from which the long tradition of regarding God’s existence as timelessly eternal has flowed, a tradition which has influenced not only Christianity, but Judaism and Islam, too. But though the two have divine eternality in common, I shall argue that in other respects, in certain crucial respects, they differ significantly over how they articulate that notion.
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  8. Boethius in Ciceronis Topica (Review). [REVIEW]Susanne Bobzien - 1989 - Journal of Roman Studies 79:263.
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  9. Aquinas’s Commentary on Boethius’s De Trinitate.Ariberto Acerbi - 2012 - Review of Metaphysics 66 (2):317-338.
    General remarks on some ontological premises of Aquinas' Epistemology.
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  10.  3
    The Good in Boethius' 'De hebdomadibus'.Dan Kemp - forthcoming - History of Philosophy Quarterly.
    The 'De hebdomadibus' (DH) of Boethius presents a problem with the idea that ordinary finite substances are good and then proposes a solution to the problem. Careful reconstruction of Boethius’ arguments reveals that his solution relies on an account of finite goodness that he does not make explicit. Moreover, accounts of finite goodness that commentators have supplied to the DH should be rejected. Instead, the account of finite goodness given in book III of the 'Consolatio' successfully resolves the (...)
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  11. Peter de Rivo, Boethius and the Problem of Future Contingents.Jonathan Evans - 2001 - Carmina Philosophiae 10:39-55.
    Peter de Rivo (b. ca. 1420), argues for the existence of human freedom despite its alleged incompatibility with the truth of future contingent propositions. Rivo’s solution doesn’t follow the common medieval attempt to dissolve the alleged incompatibility, but claims that future contingent propositions aren’t determinately true. This approach troubled Rivo’s contemporaries, who thought it was incompatible with biblical infallibility, particularly the veracity of prophetic statements. Rivo tries to reconcile his solution with orthodox Christianity by grounding authentic prophetic statements in God’s (...)
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  12. Divine foreknowledge and providence in the commentaries of Boethius and Aquinas on the De interpretatione 9 by Aristotle.David Torrijos-Castrillejo - 2020 - Biblica Et Patristica Thoruniensia 13:151-173.
    Boethius represents one of the most important milestones in Christian reflection about fate and providence, especially considering that he takes into account Proclus’ contributions to these questions. For this reason, The Consolation of philosophy is considered a crucial work for the development of this topic. However, Boethius also exposes his ideas in his commentary on the book that constitutes one of the oldest and most relevant texts on the problem of future contingents, namely Aristotle’s De interpretatione. Although St. (...)
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  13. Sicut Aristoteles loquitur, sic exponit Boethius. Essai de “simplification” archéologique.Leone Gazziero - 2018 - In Jean-Baptiste Brenet & Laurent Cesalli (eds.), Sujet libre. Pour Alain de Libera. Paris: Vrin. pp. 149-154.
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  14. Stoicism as Anesthesia: Philosophy’s “Gentler Remedies” in Boethius’s Consolation.Matthew D. Walz - 2011 - International Philosophical Quarterly 51 (4):501-519.
    Boethius first identifies Philosophy in the 'Consolation' as his 'medica', his “healer” or “physician.” Over the course of the dialogue Philosophy exercises her medical art systematically. In the second book Philosophy first gives Boethius “gentler remedies” that are preparatory for the “sharper medicines” that she administers later. This article shows that, philosophically speaking, Philosophy’s “gentler remedies” amount to persuading Boethius toward Stoicism, which functions as an anesthetic for the more invasive philosophical surgery that she performs afterwards. Seeing (...)
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  15.  79
    Thomas Aquinas and Avicenna on the Relationship between First Philosophy and the Other Theoretical Sciences: A Note on Thomas's Commentary on Boethius's „De Trinitate", Q. 5, art. 1, ad 9. [REVIEW]John F. Wippel - 1973 - The Thomist 37 (1):133-154.
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  16. Sind nichtsequentielle mentale Aktivitäten möglich? Zu Kretzmanns und Stumps Ver­tei­di­gung der Ewigkeitsdefinition des Boethius.Ludger Jansen - 1999 - In Gerhard Leibold & Winfried Löffler (eds.), Vor­trä­ge des 5. Kongresses der ÖGP. Teil 2: Entwicklungslinien mittelalterlicher Philosophie. Hölder-Pichler-Tempsky. pp. 232-245.
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  17. La soluzione di Boezio nel dibattito contemporaneo sull’onniscienza divina: un bilancio.Damiano Migliorini - 2016 - Rassegna di Teologia 57:19-53.
    The author analyzes the interpretation of Boethius’ “timelessness solution” developed in contemporary Analytic Philosophy of Religion, and the main objections that have been moved to it, trying to draw some conclusions about its effectiveness (a) in solving the antinomy between omniscience and human freedom; (b) in weakening the argument of Open Theism. La nuova prospettiva teoretica proposta dall’Open Theism impone un approfondimento e una rivalutazione delle soluzioni “classiche” all’antinomia tra onniscienza divina e libertà umana. Tra queste “soluzioni” vi è, (...)
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  18.  90
    Elements of Boethian ontology.Roberto Pinzani - 2018 - Noctua 5 (1):1-31.
    In the commentaries on Porphyry Boethius on the one hand explains the properties of predication relation at abstract level, from another hand he supplies some ontological options about what can instantiate the terms of the relation, at the end he seems to prefer the similarities as objects of abstract thought. Other options are anyway present, in the commentary on Categories and in the Theological Treatises. One cannot say that the catalogues are complementary or that the same things are catalogued (...)
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  19. Gilberto Porretano: 'Comentario al tratado de Boecio sobre la predicación sustancial de los nombres de las personas divinas'.David Torrijos Castrillejo - 2016 - Revista Española de Filosofía Medieval 23:371-386.
    Spanish translation of Gilbert de la Porrée on 'De praedicatione' by Boethius.
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  20. “Vertendo vel etiam commentando in Latinam redigam formam” (In Aristotelis peri hermeneias commentarium. Editio secunda, II, 79.23 - 80.1). Boèce ou l’art de bien traduire (en commentant) et de bien commenter (en traduisant).Leone Gazziero - 2017 - Rursus 10:1-117.
    Celebrated as the equal to the great philosophers of old, namely Plato and Aristotle, whom – as Cassiodorus put it – he taught to speak Latin better than they spoke Greek, Boethius aspired to fully emancipate Roman culture from its Greek models through translations and exegesis so faithful they would leave nothing more to be desired from the original. The essay focuses on Boethius philhellenism, without complexes insofar as it had little to do either with the mixed feelings (...)
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  21. Strictness and connexivity.Andrea Iacona - 2021 - Inquiry: An Interdisciplinary Journal of Philosophy 64 (10):1024-1037.
    .This paper discusses Aristotle’s thesis and Boethius’ thesis, the most distinctive theorems of connexive logic. Its aim is to show that, although there is something plausible in Aristotle’s thesis and Boethius’ thesis, the intuitions that may be invoked to motivate them are consistent with any account of indicative conditionals that validates a suitably restricted version of them. In particular, these intuitions are consistent with the view that indicative conditionals are adequately formalized as strict conditionals.
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  22. The Latin “Third Man”. A Survey and Edition of Texts from the XIIIth Century.Leone Gazziero - 2012 - Cahiers de L’Institut du Moyen Age Grec Et Latin 81:11-93.
    Latin commentators came across the « Third Man » in Aristotle’s Sophistici elenchi. The way they dealt with the argument is a fair illustration of how they were both faithful to the text and innovative in their understanding of its most challenging issues. Besides providing a detailed survey of all manuscript sources, the introductory essay shows that Latin interpretation originates from a mistake in Boethius’ translation which radically transformed the argument. The edition makes available for the first time a (...)
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  23. The Status of Status: Boethian Realism in Abelard.Joel M. Potter - 2009 - Carmina Philosophiae 18:127-135.
    Peter Abelard's claim that universals are only words is well known, yet its metaphysical bearing for Abelard's philosophy is much disputed. Peter King has recently suggested that Abelard's nominalism is only an element of his larger irrealist metaphysic. Against this interpretation, I argue that Abelard's view is better understood as a form of moderate realism and a development of the solution attempted by Boethius in his Second Commentary on Porphyry's Isagoge. Both Abelard and Boethius clearly deny the independent (...)
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  24. “What a Strange Little Man”: Baltar the Tyrant?J. Robert Loftis - 2008 - In Jason T. Eberl (ed.), Battlestar Galactica and Philosophy: Knowledge Here Begins Out There. Wiley-Blackwell. pp. 29--39.
    The differences in the portrayal of Baltar between the original Battlestar Galactica and the re-imagined version represent two different conceptions of evil, and can be used to illustrate ideas about the tyrant from Plato and Boethius.
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  25.  37
    The Consolations of Spinoza.Ericka Tucker - 2020 - InCircolo - Rivista di Filosofia E Culture 10 (10):433-449.
    Abstract: Reflecting on the practice of being a Spinoza scholar and Spinozist in Trump's Pandemic America, I argue that we can find consolation in Spinoza's insistent norm -- to understand rather than to blame, to banish free will as explanans so we can fully understand the explanandum. Just as Boethius reflected on human misunderstanding of luck, so Spinoza teaches that we need, in moments of despair, to look not to superstition, but to the recognition of the causal forces that (...)
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  26. Relations in the Trinitarian Reality: Two approaches.Pavel Butakov - 2014 - Schole 8 (2):505-519.
    The Greek model of the Trinity, based on the Theological Orations of Gregory of Nazianzus, treats the Trinitarian relations as connections between the Father and the two other persons: the Son and the Holy Spirit. The two relations have to be heteronymous, and have to be interpreted from the extreme realistic position. The Latin Trinitarian model, based on Boethius’ De Trinitate, treats relations as three subsistent persons. The relations have to be unidirectional: from the Father to the Son, and (...)
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  27. Indywiduum a osoba. Rozważania Boecjusza, Ryszarda ze św. Wiktora i Jana Dunsa Szkota.Martyna Koszkało - 2013 - Filo-Sofija 13 (23):73-88.
    The paper presents John Duns Scotus’ view on the relationship between the notions of person, individual being and incommunicability. Scotus’ opinions on this matter are presented in the context of the approaches taken by Boethius and Richard of St Victor. The main conclusions of the article are as follows. According to Scotus, although individual, the nature of God is communicable. Its individuality is not the effect of a causal relation, however God is an individual being per se. Due to (...)
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  28.  82
    Sull’ontologia di Gilberto Porretano.Roberto Pinzani - 2014 - Noctua 1 (2):209-259.
    This study is concerned with the ontology of Gilbert of Poitiers. Gilbert takes the cue from Boethius’ Theological writings, which contain a system of categorical organization different from the one found in the logical commentaries. Gilbert’s ontological catalog is quite varied: there are special, general and differential subsistences which are called by name: ‘humanity’, ‘animality’, ‘rationality’. We then have all the qualitative and quantitative determinations which rely on subsistences; these properties have particular instantiations, but at the same time eternal (...)
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  29.  94
    La noción de persona en san Alberto Magno.David Torrijos-Castrillejo - 2018 - In Víctor M. Tirado (ed.), Jornada de filosofía 2015. La persona. Madrid: Ediciones Universidad San Dámaso. pp. 163-190.
    A little essay on the notion of person in Albert the Great. He bases on Alexander of Hales and develops his notion of person from the classical definition of Boethius.
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  30. Perpetual Present: Henri Bergson and Atemporal Duration.Matyáš Moravec - 2019 - European Journal for Philosophy of Religion 11 (3):197-224.
    The aim of this paper is to demonstrate that adjusting Stump and Kretzmann’s “atemporal duration” with la durée, a key concept in the philosophy of Henri Bergson, can respond to the most significant objections aimed at Stump and Kretzmann’s re-interpretation of Boethian eternity. This paper deals with three of these objections: the incoherence of the notion of “atemporal duration,” the impossibility of this duration being time-like, and the problems involved in conceiving it as being related to temporal duration by a (...)
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  31.  74
    Boecio sobre la presciencia divina.David Torrijos Castrillejo - 2021 - In Mercedes López Salvá (ed.), En los albores del cristianismo. Rhemata. pp. 405-421.
    Boethius' conception of divine foreknowledge in his commentary on De interpretatione and the Consolation of philosophy. The author defends that the theological point of view is already present in De int. He also provides some texts by Augustine which signify an alternative Christian inspiration for the Neoplatonic philosophical principles that Boethius uses.
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  32. Bien, sphere et hebdomades: L'art d'écrire chez Boèce et Proclus.Jean-Luc Solere - 2003 - In Alain Galonnier (ed.), Boèce ou la Chaîne des Savoirs. pp. 55-110.
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  33.  43
    The Openness of God: Hasker on Eternity and Free Will.Eleonore Stump - 2022 - Roczniki Filozoficzne 70 (1):91-106.
    The understanding of God’s mode of existence as eternal makes a significant difference to a variety of issues in contemporary philosophy of religion, including, for instance, the apparent incompatibility of divine omniscience with human freedom. But the concept has come under attack in current philosophical discussion as inefficacious to solve the philosophical puzzles for which it seems so promising. Although Boethius in the early 6th century thought that the concept could resolve the apparent incompatibility between divine foreknowledge and human (...)
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  34. The Uniqueness of Persons.Linda Zagzebski - 2001 - Journal of Religious Ethics 29 (3):401 - 423.
    Persons are thought to have a special kind of value, often called "dignity," which, according to Kant, makes them both infinitely valuable and irreplaceably valuable. The author aims to identify what makes a person a person in a way that can explain both aspects of dignity. She considers five definitions of "person": (1) an individual substance of a rational nature (Boethius), (2) a self-conscious being (Locke), (3) a being with the capacity to act for ends (Kant), (4) a being (...)
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  35. La providencia en san Alberto Magno.David Torrijos-Castrillejo - 2017 - Espíritu 66:275-302.
    In these pages, we expose the main traits of the doctrine of providence of Saint Albert the Great, according to his systematic works, mainly 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 by theological tradition over the centuries. Albert also restates the reflections of different authors like Boethius or Saint John of Damascus and he gives his personal solution to the (...)
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  36. 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 (...)
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  37. Metaphysics and "Separatio" According to Thomas Aquinas.John F. Wippel - 1978 - Review of Metaphysics 31 (3):431 - 470.
    Some attention has also been devoted to a particular kind of judgment or a particular form of the intellect’s second operation, sometimes named separatio by Thomas. Important editions of questions 5 and 6 of Thomas’s commentary on the De Trinitate of Boethius in 1948 and 1955 and the groundbreaking study by L. B. Geiger in 1947, all have set the stage for further emphasis on this distinctive type of intellectual operation when it comes to one’s discovery of being, or (...)
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  38.  92
    What Is the Problem of Theological Fatalism?David P. Hunt - 1998 - International Philosophical Quarterly 38 (1):17-30.
    I distinguish between a _metaphysical_ problem generated by the argument for theological fatalism, and a _theological_ problem posed by the argument. Some responses to the argument, including ones associated with Boethius, Aquinas and Ockham, address only the theological problem. Even if such responses succeed in showing that God's foreknowledge doesn't threaten human freedom, they fail to take the full measure of the argument for theological fatalism, since the metaphysical problem remains to be solved.
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  39. The Cambridge History of Moral Philosophy.Sacha Golob & Jens Timmermann (eds.) - 2017 - New York: Cambridge University Press.
    With fifty-four chapters charting the development of moral philosophy in the Western world, this volume examines the key thinkers and texts and their influence on the history of moral thought from the pre-Socratics to the present day. Topics including Epicureanism, humanism, Jewish and Arabic thought, perfectionism, pragmatism, idealism and intuitionism are all explored, as are figures including Aristotle, Boethius, Spinoza, Hobbes, Hume, Kant, Hegel, Mill, Nietzsche, Heidegger, Sartre and Rawls, as well as numerous key ideas and schools of thought. (...)
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  40. "Utrum figura dictionis sit fallacia in dictione. et quod non videtur". A Taxonomic Puzzle or how Medieval Logicians Came to Account for an Odd Question by an Impossible Answer.Leone Gazziero - 2016 - In Alain de Libera, Laurent Cesalli & Frédéric Goubier (eds.), A. de Libera, L. Cesalli et F. Goubier (éd.), Formal Approaches and Natural Language in Medieval Logic. Barcelona - Roma: Barcelona - Roma, Fédération Internationale des Instituts d’Etudes Médiévales. pp. 239-267.
    One of the singularities of Latin exegesis of Aristotle’s Sophistici elenchi, is that it arbitrarily brought together two families of fallacies, the «figure of speech» and the «accident», despite the fact that they are on either side of the divide between sophisms related to expression and sophisms independent of expression, a divide that lays at the heart of Aristotle’s taxonomy of sophistic arguments. What is behind this surprising identification? The talk is meant to show that it actually originates from a (...)
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  41. Alexander of Aphrodisias's Account of Universals and Its Problems.Riin Sirkel - 2011 - Journal of the History of Philosophy 49 (3):297-314.
    The philosophical problem of universals is traditionally framed as the problem about the ontological status of universals. It is often said that the ontological status of universals is a post-Aristotelian problem that was bequeathed to the Middle Ages by a famous sentence in Porphyry's Isagoge. 1 Porphyry raises but then refuses to answer three questions about the ontological status of genera and species, saying that they are too "deep" for the present investigation. 2 Although Porphyry is the first to announce (...)
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  42. 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, his (...)
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  43. Prospettive del molinismo nel dibattito contemporaneo sull’onniscienza divina.Damiano Migliorini - 2015 - Verifiche: Rivista Trimestrale di Scienze Umane 44:71-106.
    Over the past four decades, the issue of the relationship between divine omniscience and human freedom has been the subject of a great debate in the context of Analytic Philosophy of Religion. Many authors have contributed to the debate by formulating some ‘solutions’, taking inspiration from the thought of classical authors (e.g. Boethius, Aquinas, Ockham). One of these, is inspired by Luis de Molina’s thought. The Author, therefore, aims to present the main theoretical thesis of this solution, following the (...)
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  44. 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 (...)
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  45.  93
    Molina und das Problem des theologischen Determinismus.Christoph Jäger - 2018 - In Louis de Molina, Göttlicher Plan und menschliche Freiheit, lat.-deutsch,. Hamburg: Felix Meiner Verlag. pp. 13-178.
    Der Download enthält die penultimative Fassung (noch unter dem vorläufigen Titel "Molina über Vorsehung und Freiheit"). Diese ausführliche Einleitung zu dem Band "Luis de Molina: Göttlicher Plan und menschliche Freiheit", hg. und übersetzt von C. Jäger, H. Kraml und G. Leibold, Hamburg: Meiner 2018, rekonstruiert auf 165 S. Molinas berühmte Theorie der Willensfreiheit und die Frage ihrer Vereinbarkeit mit göttlichem Vorherwissen und göttlicher Vorsehung. Sie zeichnet wesentliche Stationen der Debatte um den theologischen Determinismus nach, wie sie sich von Augustinus und (...)
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  46.  44
    God’s Eternity and Einstein’s Special Theory of Relativity.Louis Caruana - 2005 - Revista Portuguesa de Filosofia 61:89-112.
    Max Jammer has recently proposed a model of God’s eternity based on the special theory of relativity, offering it as an example of how theologians should take into account what physicists say about the world. I start evaluating this proposal by a quick look at the classic Boethius-Aquinas model of divine eternity. The major objec-tion I advance against Jammer refers to Einstein’s subtle kind of realism. I offer var-ious reasons to show that Einstein’s realism was minimal. Moreover, even this (...)
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  47.  95
    Classifying Knowledge and Cognates: On Aristotle’s Categories VIII, 11a20-38 and Its Early Reception.Hamid Taieb - 2016 - Documenti E Studi Sulla Tradizione Filosofica Medievale 27:85-106.
    Aristotle, in Chapter 7 of his Categories, classifies habits and dispositions, as well as knowledge, among relatives. However, in Chapter 8 of the Categories, he affirms that habits, including knowledge, and dispositions, including unstable knowledge, are qualities. Thus, habits and dispositions in general, and knowledge in particular, seem to be subject to a ‘dual categorization’. At the end of Chapter 8 of the treatise, the issue of the dual categorization is explicitly raised. How can one and the same thing be (...)
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  48.  2
    Experimental Philosophy of Connexivity.Niki Pfeifer & Leon Schöppl - manuscript
    While Classical Logic (CL) used to be the gold standard for evaluating the rationality of human reasoning, certain non-theorems of CL—like Aristotle’s and Boethius’ theses—appear intuitively rational and plausible. Connexive logics have been developed to capture the underlying intuition that conditionals whose antecedents contradict their consequents, should be false. We present results of two experiments (total n = 72), the first to investigate connexive principles and related formulae systematically. Our data suggest that connexive logics provide more plausible rationality frameworks (...)
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  49. Indexicals and the Trinity: Two Non-Social Models.Scott M. Williams - 2013 - Journal of Analytic Theology 1:74-94.
    In recent analytic literature on the Trinity we have seen a variety of "social" models of the Trinity. By contrast there are few "non-­‐social" models. One prominent "non-­‐social" view is Brian Leftow's "Latin Trinity." I argue that the name of Leftow's model is not sufficiently descriptive in light of diverse models within Latin speaking theology. Next, I develop a new "non-­‐social" model that is inspired by Richard of St. Victor's description of a person in conjunction with my appropriating insights about (...)
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  50. 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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