Results for 'God'

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  1.  75
    Moral Objectivism and a Punishing God.Hagop Sarkissian & Mark Phelan - 2019 - Journal of Experimental Social Psychology 80:1-7.
    Many moral philosophers have assumed that ordinary folk embrace moral objectivism. But, if so, why do folk embrace objectivism? One possibility is the pervasive connection between religion (...)
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  2. Kants Religious Argument for the Existence of God: The Ultimate Dependence of Human Destiny on Divine Assistance.Stephen R. Palmquist - 2009 - Faith and Philosophy 26 (1):3-22.
    After reviewing Kants well-known criticisms of the traditional proofs of Gods existence and his preferred moral argument, this paper presents a detailedanalysis of a densely- (...)packed theistic argument in Religion within the Bounds of Bare Reason. Humanitys ultimate moral destiny can be fulfilled only through organized religion, for only by participating in a religious community can we overcome the evil in human nature. Yet we cannot conceive how such a community can even be founded without presupposing Gods existence. Viewing God as the internal moral lawgiver, empowering a community of believers, is Kants ultimate rationale for theistic belief. (shrink)
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  3. Dawkinss Gambit, Humes Aroma, and Gods Simplicity.Erik Wielenberg - 2009 - Philosophia Christi 11 (1):113-127.
    I examine the central atheistic argument of Richard Dawkinss book The God Delusion (“Dawkinss Gambit”) and illustrate its failure. I further show that Dawkinss Gambit (...)
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  4. Does a Truly Ultimate God Need to Exist?Johann Platzer - forthcoming - Sophia:1-22.
    We explore aNeo-Cartesianaccount of divine ultimacy that raises the concept of God to its ultimate level of abstraction so that we can do away (...)with even the question of his existence. Our starting point is Gods relation to the logical and metaphysical order of reality and the views of Descartes and Leibniz on this topic. While Descartes held the seemingly bizarre view that the eternal truths are freely created by God, Leibniz stands for the mainstream view that the eternal truths are grounded in Gods nature. We argue that the implausibility of Descartesdoctrine stems mainly from the assumption that there is a non-epistemic notion of absolute necessity that constitutes the ultimate court of appeal for all modal questions and that this assumption is questionable. We also question the assumption that Gods ultimacy merely requires that all reality be grounded in God in the sense of mere explanation, so that it suffices if the necessary truths are grounded in Gods nature but not in Gods will. This will lead us to a reassessment of Descartesposition. In the final and main part of the paper, we push Descartesdoctrine of the creation of the eternal truths to itslogicalconclusion with the aim of getting to a novel conception ofGod.’. (shrink)
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  5.  56
    Deuteros Plous, the Immortality of the Soul and the Ontological Argument for the Existence of God.Rafael Ferber - 2018 - In Gabriele Cornelli, Thomas M. Robinson & Francisco Bravo (eds.), Plato's Phaedo.Selected papers from the eleventh Symposium Platonicum. Baden Baden: Academia Verlag. pp. 221-230.
    The paper deals with the "deuteros plous", literallythe second voyage’, proverbiallythe next best way’, discussed in Platos "Phaedo", the key passage being (...) Phd. 99e4100a3. The second voyage refers to what Platos Socrates calls hisflight into the logoi”. Elaborating on the subject, the author first (I) provides a non-standard interpretation of the passage in question, and then (II) outlines the philosophical problem that it seems to imply, and, finally, (III) tries to apply this philosophical problem to the "ultimate final proof" of immortality and to draw an analogy with the ontological argument for the existence of God, as proposed by Descartes in his 5th "Meditation". The main points are as follows: (a) theflight into the logoican have two different interpretations, a common one and an astonishing one, and (b) there is a structural analogy between Descartess ontological argument for the existence of God in his 5th "Meditation" and the "ultimate final proof" for the immortality of the soul in the "Phaedo". (shrink)
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  6. Sceptical Theism and the Evil-God Challenge.Perry Hendricks - 2018 - Religious Studies 54 (4):549-561.
    This article is a response to Stephen Law's articleThe evil-god challenge’. In his article, Law argues that if belief in evil-god is unreasonable, then (...)
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  7. Feuerbach, Xenophanes and the All Too Human God.David Torrijos-Castrillejo - 2015 - In Gabriela Blebea Nicolae (ed.), Credința în época secularizării. Editura Arhiepiscopiei Romano-Catolice. pp. 179-192.
    Feuerbach is known for his unmasking of the concept of God insofar he solved it in a celestial idealization of the human essence. Xenophanes already rejected the (...)
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  8.  68
    The Natural Kingdom of God in Hobbes's Political Thought.Ben Jones - forthcoming - History of European Ideas.
    In Leviathan, Hobbes outlines the concept of theKingdome of God by NatureorNaturall Kingdome of God’, terms rarely found in English texts at the time. (...)
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  9. Is Gods Benevolence Impartial?Robert K. Garcia - 2013 - Southwest Philosophy Review 29 (1):23-30.
    In this paper I consider the intuitive idea that God is fair and does not play favorites. This belief appears to be held by many theists. I (...)
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  10. Kants Post-1800 Disavowal of the Highest Good Argument for the Existence of God.Samuel Kahn - 2018 - Kant Yearbook 10 (1):63-83.
    I have two main goals in this paper. The first is to argue for the thesis that Kant gave up on his highest good argument for the (...)
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  11. God and Eternal Boredom.Vuko Andrić & Attila Tanyi - 2017 - Religious Studies 53 (1):51-70.
    God is thought to be eternal. Does this mean that he is timeless? Or is he, rather, omnitemporal? In this paper we want to show that God (...)
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  12. Tropes as Divine Acts: The Nature of Creaturely Properties in a World Sustained by God.Robert K. Garcia - 2015 - European Journal for Philosophy of Religion 7 (3):105--130.
    I aim to synthesize two issues within theistic metaphysics. The first concerns the metaphysics of creaturely properties and, more specifically, the nature of unshareable properties, or tropes. (...)
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  13. Nietzsche and the Death of God.Justin Remhof - 2018 - 1000-Word Philosophy.
    This introductory essay addresses Nietzsche's famous claim that God is dead, develops his arguments for it, and examines its potential implications for contemporary religious and ethical (...)thought. (shrink)
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  14. An Analytic Theologian's Stance on the Existence of God.Benedikt Paul Göcke - 2013 - European Journal for Philosophy of Religion 5 (2):129--146.
    The existence of God is once again the focus of vivid philosophical discussion. From the point of view of analytic theology, however, people often talk past each (...)
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  15. God and Reality.Arman Hovhannisyan - manuscript
    Metaphysics has done everything to involve God in the world of being. However, in case of considering Reality as being and nothingness, naturally, the metaphysical approach toward (...)
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  16.  61
    Kant's Regulative Metaphysics of God and the Systematic Lawfulness of Nature.Noam Hoffer - 2019 - Southern Journal of Philosophy 2 (57):217-239.
    In theAppendix to the Transcendental Dialecticof the Critique of Pure Reason, Kant contends that the idea of God has a positive regulative role in the (...)
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  17. God's Silence as an Epistemological Concern.Brooke Alan Trisel - 2012 - Philosophical Forum 43 (4):383-393.
    Throughout history, many people, including Mother Teresa, have been troubled by Gods silence. In spite of the conflicting interpretations of the Bible, God has remained silent. (...)What are the implications of divine hiddenness/silence for a meaning of life? Is there a good reason that explains Gods silence? If God created humanity to fulfill a purpose, then God would have clarified his purpose and our role by now, as I will argue. To help God carry out his purpose, we would need to have a clear understanding of our role. Thus, by failing to clarify our role, God would be undermining himself in achieving the purpose he conceived, which would not make sense. Because God, if he exists, would not engage in this self-defeating behavior, this suggests that humanity was not created by God to fulfill a purpose. (shrink)
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  18. On What God Would Do.Rob Lovering - 2009 - International Journal for Philosophy of Religion 66 (2):87-104.
    Many debates in the philosophy of religion, particularly arguments for and against the existence of God, depend on a claim or set of claims about what God (...)qua sovereign, omnipotent, omniscient, and perfectly good beingwould do , either directly or indirectly, in particular cases or in general. Accordingly, before these debates can be resolved we must first settle the more fundamental issue of whether we can know, or at least have justified belief about, what God would do. In this paper, I lay out the possible positions on the issue of whether we can know what God would do, positions I refer to as Broad Skeptical Theism, Broad Epistemic Theism, and Narrow Skeptical Theism. I then examine the implications of each of these views and argue that each presents serious problems for theism. (shrink)
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  19. God, Incarnation, and Metaphysics in Hegels Philosophy of Religion.Paolo Diego Bubbio - 2014 - Sophia (4):1-19.
    In this article, I draw upon thepost-Kantianreading of Hegel to examine the consequences Hegels idea of God has on his metaphysics. In particular, I (...) apply Hegelsrecognition-theoreticapproach to his theology. Within the context of this analysis, I focus especially on the incarnation and sacrifice of Christ. First, I argue that Hegels philosophy of religion employs a distinctive notion of sacrifice (kenotic sacrifice). Here, sacrifice is conceived as a giving up something of oneself tomake roomfor the other. Second, I argue that the idea of kenotic sacrifice plays a fundamental role in Hegels account of Christ. Third, I conclude by sketching some of the consequences of Hegels idea of a God who renounces his own divinity for an idealistically conceived metaphysics. My main thesis is that the notion of incarnation is conceived by Hegel as the expression of a spirit that advances only insofar as it is willing to withdraw and make room for the other. A kenotic reading of the Hegelian notion of the incarnation is also useful in terms of a clarification of the dispute betweenleft Hegeliansandright Hegeliansconcerning the status of the idea of God in Hegels philosophy. (shrink)
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  20. "Utilité de la théologie naturelle pour la connaissance de Dieu aujourdhui" [Usefulness of Natural Theology for God's Knowledge Today].Philippe Gagnon - 2017 - Connaître : Cahiers de l'Association Foi Et Culture Scientifique (48):83-92.
    In this public debate with Philippe Deterre (research director in immunology at the CNRS) – held at l'Enclos Rey in Paris' 15th district during the biennial Conference (...)
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  21. God Acts in the Quantum World.Bradley Monton - 2014 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion Volume 5. Oxford University Press.
    Suppose that God exists, and that God does not violate the laws of nature he created for the world. God can nevertheless act in the world, by (...)
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  22.  25
    Is the Thomistic Doctrine of God as "Ipsum Esse Subsistens" Consistent?Giovanni Ventimiglia - 2018 - European Journal for Philosophy of Religion 10 (4):161.
    The aims of my paper are to set out Aquinass arguments in favour of the thesis of God as Subsistent Being itself; set out the arguments (...)against; and propose a fresh reading of that thesis that takes into account both Thomistic doctrine and the criticisms of it. In this way, I shall proceed as in a medieval quaestio, with arguments in favour, sed contra and respondeo. (shrink)
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  23. Review: Saving God From Saving God[REVIEW]Andrew Chignell & Dean Zimmerman - 2012 - Books and Culture 15 (3).
    Mark Johnstons book, Saving God (Princeton University Press, 2010) has two main goals, one negative and the other positive: (1) to eliminate the gods of the (...)major Western monotheisms (Judaism, Christianity, and Islam) as candidates for the role ofthe Highest One”; (2) to introduce the real Highest One, a panentheistic deity worthy of devotion and capable of extending to us the grace needed to transform us from inwardly-turned sinners to practitioners of agape. In this review, we argue that Johnstons attack on traditional forms of monotheism has less force than his criticism of theundergraduate atheists” (e.g., Hitchens, Harris, Dawkins); and that his candidate for Highest One is not the greatest possible being, and so could not play the role Johnston casts for it. -/- . (shrink)
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  24. Paley's 'Proof' of the Existence of God.Hugh Chandler - manuscript
    Paleysproofof the existence of God, or some supposed version of it, is well known. In this paper I offer the real thing and two (...)objections to it. One objection is my own, and the other is provided by Darwin. (shrink)
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  25. Knowledge of God in Leviathan.Stewart Duncan - 2005 - History of Philosophy Quarterly 22 (1):31-48.
    Hobbes denies in Leviathan that we have an idea of God. He does think, though, that God exists, and does not even deny that we can think (...)
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  26. Why a Believer Could Believe That God Answers Prayers.W. Paul Franks - 2009 - Sophia 48 (3):319-324.
    In a previous issue of this journal Michael Veber argued that God could not answer certain prayers because doing so would be immoral. In this article I (...)
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  27. The Pagan Dogma of the Absolute Unchangeableness of God: REM B. EDWARDS.Rem B. Edwards - 1978 - Religious Studies 14 (3):305-313.
    In his Edifying Discourses, Soren Kierkegaard published a sermon entitledThe Unchangeableness of Godin which he reiterated the dogma which dominated Catholic, Protestant and even Jewish (...)
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  28.  74
    Bertrand Russsell's Religion Without God.Nikolay Milkov - 2018 - In Heather Salazar and Rod Nicholls (ed.), The Phiolosophy of Spirituality. Leiden, Netherlands: Brill. pp. 250-72.
    The task of this paper is to reconstruct Bertrand Russell project for religion without God and dogma. Russell made two attempts in this direction, first in the (...)
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  29. The Highest Good and Kant's Proof(s) of God's Existence.Courtney Fugate - 2014 - History of Philosophy Quarterly 31 (2).
    This paper explains a way of understanding Kant's proof of God's existence in the Critique of Practical Reason that has hitherto gone unnoticed and argues that (...) this interpretation possesses several advantages over its rivals. By first looking at examples where Kant indicates the role that faith plays in moral life and then reconstructing the proof of the second Critique with this in view, I argue that, for Kant, we must adopt a certain conception of the highest good, and so also must choose to believe in the kind of God that can make it possible, because this is essentially a way of actively striving for virtue. One advantage of this interpretation, I argue, is that it is able to make sense of the strong link Kant draws between morality and religion. (shrink)
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  30. Problematyka wszechmocy Bogarzeczy nowe i stare / The Issues of Gods OmnipotenceThings New and Old.Marek Pepliński - 2015 - Filo-Sofija 15 (No 30, z. 3):11-44.
    The Issues of Gods OmnipotenceThings New and Old -/- The purpose of this paper is to shortly introduce into the philosophical issues of omnipotence in the (...) history of philosophy and philosophically oriented theology, and to show how the articles included in the special issue on Gods power fits with it. There are three main subjects of debate on the power of God (gods). First, how to precisely define omnipotence, in philosophically as well as theologically adequate way, by using correct terms. This task has two sides, semiotic and the corresponding metaphysical onehow should we correctly understand the very nature of Gods power. The second topic, or rather set of topics is to map the scope of omnipotence up and delineate its limits. And the last, third subject concerning omnipotence is to establish the relation of omnipotence to others attributes as well as to the Gods nature as such. All the issues are placed in the context of historical and actual debates. The paper distinguish with some detail different subtopics connected with each main issues. The problem of correct, adequate main term used in definiens of Gods power definition and task to detect paradoxes of omnipotence, to find its sources, and remove them, if it is possible are connected with first. It includes the task of distinguishing of different kinds of Gods power. In the second group of topics the paper lists nine different questions concerning the scope and limits of power of God, for example some connected with the ways of acting of God in the world, the relations between power of God and human freedom, Gods omnipotence and evil, with possibility of creating of different world or world with different value status or even with different moral laws. One of this paper task is to show the importance and actuality of issues of omnipotence of God, so the topics of nineteen of papers included in this special issue ofFilo-Sofijaare presented in their proper, historical and actual, context. (shrink)
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  31. Margaret Cavendish on the Relation Between God and World.Karen Detlefsen - 2009 - Philosophy Compass 4 (3):421-438.
    It has often been noted that Margaret Cavendish discusses God in her writings on natural philosophy far more than one might think she ought to given her (...)
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  32.  76
    Taking God Seriously, but Not Too Seriously: The Divine Command Theory and William James' 'The Moral Philosopher and the Moral Life’.Mark J. Boone - 2013 - William James Studies 10:1-20.
    While some scholars neglect the theological component to William Jamess ethical views inThe Moral Philosopher and the Moral Life,” Michael Cantrell reads it as promoting (...)a divine command theory (DCT) of the foundations of moral obligation. While Cantrells interpretation is to be commended for taking God seriously, he goes a little too far in the right direction. Although Jamess view amounts to what could be called (and what Cantrell does call) a DCT because on it Gods demands are necessary and sufficient for the highest obligations, this is a view with characteristics unusual for a DCT. It only holds for some obligations; on it moral obligation does not derive from Gods authority; it is not obvious that James believes the God required by it even exists; we do not know what Gods demands are; and, finally, since we do not know them, we cannot act on them. -/- (Lest there be any confusion, the titular phrase "taking God seriously, but not too seriously" describes William James' view of God and morality, not my own view.). (shrink)
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  33. Hasdai Crescas and Spinoza on Actual Infinity and the Infinity of Gods Attributes.Yitzhak Melamed - 2014 - In Steven Nadler (ed.), Spinoza and Jewish Philosophy. Cambridge University Press. pp. 204-215.
    The seventeenth century was an important period in the conceptual development of the notion of the infinite. In 1643, Evangelista Torricelli (1608-1647)—Galileos successor in the (...)
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  34. The Divine Essence and the Conception of God in Spinoza.Sherry Deveaux - 2003 - Synthese 135 (3):329-338.
    I argue against a prevailing view that the essence of God is identical with the attributes. I show that given what Spinoza says in 2d2 -- Spinoza's (...)
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  35. Steps on the Spiritual Ladder: Suffering and Bliss in the Heart of God.Richard Oxenberg - manuscript
    Whence comes suffering? If the divine reality is a reality of bliss, and all is derived from this divine reality, how can suffering arise? Does the reality (...)
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  36. On the Morality of Having Faith That God Exists.Rob Lovering - 2012 - Sophia 51 (1):17-30.
    Many theists who identify themselves with the Abrahamic religions maintain that it is perfectly acceptable to have faith that God exists. In this paper, I argue that, (...)
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  37. Personal God or Something Greater.Hugh Chandler - manuscript
    Alvin Plantinga says that according to classical Muslim, Jewish, and Christian belief, God is a person. (He spells out some of the characteristics of people as such.) (...)
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  38.  93
    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. (shrink)
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  39. God's Problem of Multiple Choice.Lloyd Strickland - 2006 - Religious Studies 42 (2):141-157.
    A question that has been largely overlooked by philosophers of religion is how God would be able to effect a rational choice between two worlds of unsurpassable (...)
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  40.  55
    How Do We Recognize God.Stanisław Judycki - 2018 - European Journal for Philosophy of Religion 10 (1):117-128.
    There are three main ways to acquire the knowledge of the existence of God and the knowledge of His nature. These are either the arguments taking into (...)
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  41.  46
    'The Supremacy of God' Does Not Belong in the Constitution.Paul Russell - forthcoming - The Globe and Mail, June 11, 1999 100.
    The Preamble to the Charter of Rights and Freedoms claims "Canada is grounded upon principles that recognize the supremacy of God." This claim is hopelessly confused (...) and it has no place in our constitution. This is true, moreover, whether you are a Christian, a Jew, a Muslim, a Pantheist, an atheist, or someone who has never given one moment's thought to "the supremacy of God" -- much less "recognized" it. (shrink)
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  42.  44
    The Embodied Mind of God.Miłosz Hołda - 2018 - European Journal for Philosophy of Religion 10 (1):81-96.
    In this article I propose a new concept: The Embodied Mind of God. I also point out the benefits that can flow from using it. This concept (...)
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  43. 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 (...)
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  44. My Understanding of the Biblical God: A Brief 'Transreligious' Reflection.Richard Oxenberg - 2015 - Interreligious Insight 25.
    In this brief paper I reflect upon the Bible's portrayal of God as pointing beyond itself toward a notion of divinity many religions can embrace, but (...)one only imperfectly expressed in the biblical portrait itself. I argue that a fuller recognition of the *fallibility* of the biblical portrait can lead us to a deeper and more satisfying appreciation of the Bible itself. (shrink)
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  45. Leftow on God and Necessity.Graham Oppy - 2014 - European Journal for Philosophy of Religion 6 (3):5-16.
    This paper is a critical examination of some of the major themes of Brian Leftow's book *God and Necessity*.
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  46. Leibniz on the Expression of God.Stewart Duncan - 2015 - Ergo: An Open Access Journal of Philosophy 2:83-103.
    Leibniz frequently uses the notion of expression, but it is not easy to see just how he understood that relation. This paper focuses on the particular case (...)
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  47. Kant's Pre-Critical Proof for God's Existence.Steven M. Duncan - manuscript
    In his Beweisgrund (1762), Kant presents a sketch of "the only possible basis" for a proof of God's existence. In this essay, I attempt to (...)
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  48.  78
    Kaikkitietävä ajaton Jumala: Aikaindeksikaalien ongelma (in Finnish) ["Omniscient Timeless God: The Problem of Temporal Indexicals"].Ari Maunu - 2016 - Teologinen Aikakauskirja 2016 (2):121-127.
    Is God a timeless God? One standard argument against the supposition that He is is that it appears to be incompatible with Gods posited omniscience. If (...)God is timeless, He cannot know truths involving temporal indexicals, such as the one I express right now byI am sitting now”. In this article, I discuss this argument and consider some replies to it. I focus on the denial of the view according to which knowledge expressed with temporally indexical true statements is relevantly different from knowledge expressed with corresponding statements without indexicals. (shrink)
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  49. the Non-Esistence of God' by Nicholas Everitt[REVIEW]Graham Oppy - 2006 - Philosophical Books 47 (2):187-9.
    Positive review of Nicholas Everitt's *The Non-Existence of God*.
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  50. Review Article on Amir D. Aczel, Why Science Does Not Disprove God (New York: W. Morrow, 2014). [REVIEW]Philippe Gagnon - 2015 - ESSSAT News and Reviews 25 (2):22-27.
    Review of the book by mathematician and science writer Amir Aczel, Why Science does not Disprove God, recently reissued in paperback, with a focus on the chapters (...)
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