Results for 'Indifferent God'

942 found
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  1. Is God Morally Indifferent? The Problem of Inference according to David Hume.Milena Jakubiak - 2018 - Diametros (58):34-48.
    The article is devoted to an analysis of David Hume’s position on God’s benevolence in his Dialogues Concerning Natural Religion. The focal point is the problem of inference and the accompanying arguments concerning the relations between good and evil, as well as the four circumstances in which evil enters the world. In the conclusion, I discuss the hypothesis of moral indifference as Hume’s skeptical voice in the debate on the possibility of inferring the moral attributes of God on the basis (...)
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  2. Indifference and the World: Schelling’s Pantheism of Bliss.Kirill Chepurin - 2019 - Sophia 58 (4):613-630.
    Although largely neglected in Schelling scholarship, the concept of bliss assumes central importance throughout Schelling’s oeuvre. Focusing on his 1810–11 texts, the Stuttgart Seminars and the beginning of the Ages of the World, this paper traces the logic of bliss, in its connection with other key concepts such as indifference, the world or the system, at a crucial point in Schelling’s thinking. Bliss is shown, at once, to mark the zero point of the developmental narrative that Schelling constructs here and (...)
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  3. God, God* and God'.Graham Oppy - 2004 - In Anthony Fisher & Hayden Ramsay (eds.), Faith and Reason: Friends or Foes in a New Millennium? ATF Press. pp. 171-186.
    This paper compares overall cases for the existence of God, an evil God, and a morally neutral God. It argues that, while atheists can reasonably believe that the overall case for the existence of God is no better than the case for the existence of an evil God, and is perhaps worse than the case for the existence of a morally neutral God, theists can reasonably believe that the case for the existence of God is better than the cases for (...)
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  4. Idolatry, Indifference, and the Scientific Study of Religion: Two New Humean Arguments.Daniel Linford - 2018 - Religious Studies:1-21.
    We utilize contemporary cognitive and social science of religion to defend a controversial thesis: the human cognitive apparatus gratuitously inclines humans to religious activity oriented around entities other than the God of classical theism. Using this thesis, we update and defend two arguments drawn from David Hume: (i) the argument from idolatry, which argues that the God of classical theism does not exist, and (ii) the argument from indifference, which argues that if the God of classical theism exists, God is (...)
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  5. 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 goodness. To answer this question, I draw a parallel with the paradigm cases of indifferent choice, including Buridan's ass, and argue that such cases can be satisfactorily resolved provided that the protagonists employ what Otto Neurath calls an ‘auxiliary motive’. I supply rational grounds for the employment of such a motive, and then (...)
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  6. God, Geography, and Justice.Daniel Linford & William Patterson - 2015 - Essays in the Philosophy of Humanism 23 (2):189-216.
    The existence of various sufferings has long been thought to pose a problem for the existence of a personal God: the Problem of Evil. In this paper, we propose an original version of POE, in which the geographic distribution of sufferings and of opportunities for flourishing or suffering is better explained if the universe, at bottom, is indifferent to the human condition than if, as theists propose, there is a personal God from whom the universe originates: the Problem of (...)
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  7. God Neither Loves Nor Hates Anyone.Anish Chakravarty - 2018 - Proceedings of the XXIII World Congress of Philosophy 61:37-41.
    The title seems to suggest that God is neutral or indifferent to the universe that it permeates. Its neutrality being necessary for its immanence is acceptable but not its indifference. Following Spinoza’s monistic thinking we explore here the question as to how the ultimate reality, can or cannot be indifferent to its own self. Permeating the universe, God becomes a universal form or concept into which the human can imagine any version of thought-extension in accordance with the nature (...)
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  8. The Return of the Epicurean Gods.Peter Groff - 2019 - In Russell Re Manning, Carlotta Santini & Isabelle Wienand (eds.), Nietzsche's Gods: Critical and Constructive Perspectives. Berlin: De Gruyter.
    This paper examines the significance of Epicureanism for Nietzsche’s critique of Christian monotheism and his subsequent attempt to reanimate a kind of this-worldly, affirmative religiosity of immanence. After a brief overview of the pivotal role that Epicurus’ thought plays in the death of God, I focus on Epicurus’ own residual conception of the gods and the ways in which Nietzsche strategically retrieves it and puts it use in his writing. Nietzsche juxtaposes the distant, serene, indifferent Epicurean gods with the (...)
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  9. All Properties are Divine or God exists.Frode Bjørdal - 2018 - Logic and Logical Philosophy 3 (27):329-350.
    A metaphysical system engendered by a third order quantified modal logic S5 plus impredicative comprehension principles is used to isolate a third order predicate D, and by being able to impredicatively take a second order predicate G to hold of an individual just if the individual necessarily has all second order properties which are D we in Section 2 derive the thesis (40) that all properties are D or some individual is G. In Section 3 theorems 1 to 3 suggest (...)
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  10. Infinity in Pascal's Wager.Graham Oppy - 2018 - In Paul F. A. Bartha & Lawrence Pasternack (eds.), Pascal’s Wager. New York: Cambridge University Press. pp. 260-77.
    Bartha (2012) conjectures that, if we meet all of the other objections to Pascal’s wager, then the many-Gods objection is already met. Moreover, he shows that, if all other objections to Pascal’s wager are already met, then, in a choice between a Jealous God, an Indifferent God, a Very Nice God, a Very Perverse God, the full range of Nice Gods, the full range of Perverse Gods, and no God, you should wager on the Jealous God. I argue that (...)
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  11. What Are the Odds that Everyone is Depraved?Scott Hill - 2020 - American Philosophical Quarterly 57 (3):299-308.
    Why does God allow evil? One hypothesis is that God desires the existence and activity of free creatures but He was unable to create a world with such creatures and such activity without also allowing evil. If Molinism is true, what probability should be assigned to this hypothesis? Some philosophers claim that a low probability should be assigned because there are an infinite number of possible people and because we have no reason to suppose that such creatures will choose one (...)
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  12. Appraising Objections to Practical Apatheism.Trevor Hedberg & Jordan Huzarevich - 2017 - Philosophia 45 (1):257-276.
    This paper addresses the plausibility of practical apatheism: an attitude of apathy or indifference about philosophical questions pertaining to God’s existence grounded in the belief that they lack practical significance. Since apatheism is rarely discussed, we begin by clarifying the position and explaining how it differs from some of the other positions one may take with regard to the existence of God. Afterward, we examine six distinct objections to practical apatheism. Each of these objections posits a different reason for thinking (...)
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  13. The Problem of Alternative Monotheisms: Another Serious Challenge to Theism.Raphael Lataster - 2018 - European Journal for Philosophy of Religion 10 (1):31-51.
    Theistic and analytic philosophers of religion typically privilege classical theism by ignoring or underestimating the great threat of alternative monotheisms. [1] In this article we discuss numerous god-models, such as those involving weak, stupid, evil, morally indifferent, and non-revelatory gods. We find that theistic philosophers have not successfully eliminated these and other possibilities, or argued for their relative improbability. In fact, based on current evidence – especially concerning the hiddenness of God and the gratuitous evils in the world – (...)
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  14. An Axiological-Trajectory Theodicy.Thomas Metcalf - 2020 - Sophia 59 (3):577-592.
    I develop a new theodicy in defense of Anselmian theism, one that has several advantages over traditional and recent replies to the Problem of Evil. To make my case, I first explain the value of a positive trajectory: a forward-in-time decrease in ‘first-order-gratuitous’ evil: evil that is not necessary for any equal-or-greater first-order good, but may be necessary for a higher-order good, such as the good of strongly positive axiological trajectory. Positive trajectory arguably contributes goodness to a world in proportion (...)
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  15. Refugees, Exiles, and Stoic Cosmopolitanism.William O. Stephens - 2018 - Journal of Religion and Society 16:73-91.
    The Roman imperial Stoics were familiar with exile. This paper argues that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a “citizen of the world,” a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an “indifferent” that poses no obstacle to happiness. Other people are our fellow cosmic (...)
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  16. (1 other version)Two hostile Bishops? A Reexamination of the Relationship between Peter Browne and George Berkeley beyond their alleged Controversy.Fasko Manuel - 2022 - Intellectual History Review 2022:1-21.
    For more than 200 years scholars have proceeded on the assumption that there was a controversy (in the sense of an argumentative exchange) between the bishop of Cork and Ross, Peter Browne (c. 1665–1735), and his nowadays more famous contemporary, the bishop of Cloyne, George Berkeley (1685–1753) about what we might call ‘the problem of divine attributes’. This problem concerns one of the most vexing issues for 17th /18th century Irish intellectuals. Simply put, it turns on two interconnected questions, namely (...)
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  17. Refugees, Stoicism, and Cosmic Citizenship.William O. Stephens - 2020 - Pallas: Revue d'Etudes Antiques 112:289-307.
    The Roman imperial Stoics were familiar with exile. I argue that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a ‘citizen of the world’, a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an ‘indifferent’ that poses no obstacle to happiness. But other people are our fellow cosmic (...)
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  18. El tiempo como comienzo y paradigma de la unidad. Contribuciones para un monoteísmo plural.Federico Ignacio Viola - 2014 - In Stefano Semplici (ed.), Archivio di Filosofia. Fabrizio Serra editore. pp. 91-101.
    In this article I try to prove that the crisis of the West is necessarily linked to the crisis of a monotheism, which has lost its primordial sense. Indeed, because God was conceived of in Western civilization on the basis of the Plotinian unus—that is, on the basis of identity—and every other relationship to alterity was conceived of following this very same criterion, sociality was defined as plurality of the individual, as a mere numerical multiplicity. Against this conception I sketch (...)
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  19. Black Woman as Mother in two selected novels of Alice Walker- The Third Life of Grange Copeland and Meridian.Jasmine Ahmed Choudhury - 2013 - Pratidhwani the Echo (I).
    The Black woman has always been portrayed in clichéd images in the white media, stereotyping them in a racist and sexist manner. In Black Women Image Makers, Mary Helen Washington dwells upon such unfair portrayals as the tragic mulatto, the hot blooded exotic whore and the strong Black Mammy. And this is probably why the black mother frequently appears in literature as a figure of towering strength. In Zora Neale Hurston’s Their Eyes Were Watching God (1937), an old grandmother, a (...)
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  20. Murderers of the Real: Transaesthetics and the Art of Holiness.Marko Vuckovic - 2021 - Philotheos 21 (Essays in Honor of Bogoljub Sija):666-692.
    This paper explores the ontology of the beautiful from the standpoint of competing logics, i.e., ways of speaking the Logos. The first is a theo-logic centered on the analogy of being, which uniquely regards reality as Logos—a structured hierarchy of the real, a ‘Who’ rather than a ‘What’—which provides an ontology of beauty as desirable being, and ultimately, the desirable Being. The correct response to reality is thus holiness, the sacral separateness of God imparted to, and thus borrowed by and (...)
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  21. Center indifference and skepticism.David Builes - 2024 - Noûs 58 (3):778-798.
    Many philosophers have been attracted to a restricted version of the principle of indifference in the case of self‐locating belief. Roughly speaking, this principle states that, within any given possible world, one should be indifferent between different hypotheses concerning who one is within that possible world, so long as those hypotheses are compatible with one's evidence. My first goal is to defend a more precise version of this principle. After responding to several existing criticisms of such a principle, I (...)
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  22. Indifference to Anti-Humean Chances.J. Dmitri Gallow - 2022 - Canadian Journal of Philosophy 52 (5):485-501.
    An indifference principle says that your credences should be distributed uniformly over each of the possibilities you recognise. A chance deference principle says that your credences should be aligned with the chances. My thesis is that, if we are anti-Humeans about chance, then these two principles are incompatible. Anti-Humeans think that it is possible for the actual frequencies to depart from the chances. So long as you recognise possibilities like this, you cannot both spread your credences evenly and defer to (...)
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  23. Derekh Hatzala (the path of rescue).Rabbi Shlomo Helbrans, Lev Tahor Community & Anit-Zionist Union of God Fears - 2001 - Quebec, Canada: Lev Tahor community and Daas Publishing.
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  24. Indifference vs. Universality of Mental Representation in Ockham, Buridan, and Aquinas.Gyula Klima - 2010 - Questio. Yearbook of the History of Metaphysics 10 (1):99-110.
    This paper argues in the first place that nominalists are right in insisting against ontological realists that semantic universality does not require commitment to universal entities. However, Ockham, in his zeal to get rid of Scotus’s universal entities, swept under the carpet the issue of universal representational content of genuinely universal symbols, conflating it with the mere indifference of the information content of non-distinctive singular representations. Buridan did come up with an abstractionist theory of the formation of genuinely universal representational (...)
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  25. The Principle of Indifference and Inductive Scepticism.Robert Smithson - 2017 - British Journal for the Philosophy of Science 68 (1):253-272.
    Many theorists have proposed that we can use the principle of indifference to defeat the inductive sceptic. But any such theorist must confront the objection that different ways of applying the principle of indifference lead to incompatible probability assignments. Huemer offers the explanatory priority proviso as a strategy for overcoming this objection. With this proposal, Huemer claims that we can defend induction in a way that is not question-begging against the sceptic. But in this article, I argue that the opposite (...)
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  26. Principles of Indifference.Benjamin Eva - 2019 - Journal of Philosophy 116 (7):390-411.
    The principle of indifference states that in the absence of any relevant evidence, a rational agent will distribute their credence equally among all the possible outcomes under consideration. Despite its intuitive plausibility, PI famously falls prey to paradox, and so is widely rejected as a principle of ideal rationality. In this article, I present a novel rehabilitation of PI in terms of the epistemology of comparative confidence judgments. In particular, I consider two natural comparative reformulations of PI and argue that (...)
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  27. Why the Indifference of the Universe is Irrelevant to Life’s Meaning.Brooke Alan Trisel - 2019 - Human Affairs 29 (4):453-461.
    When pessimists claim that human life is meaningless, they often also assert that the universe is “blind to good and evil” and “indifferent to us”. How, if it all, is the indifference of the universe relevant to whether life is meaningful? To answer this question, and to know whether we should be concerned that the universe is indifferent, we need a clearer and deeper understanding of the concept of “cosmic indifference”, which I will seek to provide. I will (...)
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  28.  53
    On the Principle of Indifference: A Defence of the Classical Theory of Probability.Michael J. Duncan - manuscript
    The classical theory of probability has long been abandoned and is seen by most philosophers as a non-contender—a mere precursor to newer and better theories. In this paper I argue that this is a mistake. The main reasons for its rejection—all related to the notorious principle of indifference—are that it is circular, of limited applicability, inconsistent, and dependent upon unjustified empirical assumptions. I argue that none of these claims is true and that the classical theory remains to be refuted.
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  29. Fool me once: Can indifference vindicate induction?Zach Barnett & Han Li - 2018 - Episteme 15 (2):202-208.
    Roger White (2015) sketches an ingenious new solution to the problem of induction. He argues from the principle of indifference for the conclusion that the world is more likely to be induction- friendly than induction-unfriendly. But there is reason to be skeptical about the proposed indifference-based vindication of induction. It can be shown that, in the crucial test cases White concentrates on, the assumption of indifference renders induction no more accurate than random guessing. After discussing this result, the paper explains (...)
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  30. The Nature and Ethics of Indifference.Hallvard Lillehammer - 2017 - The Journal of Ethics 21 (1):17-35.
    Indifference is sometimes said to be a virtue. Perhaps more frequently it is said to be a vice. Yet who is indifferent; to what; and in what way is poorly understood, and frequently subject to controversy and confusion. This paper presents a framework for the interpretation and analysis of ethically significant forms of indifference in terms of how subjects of indifference are variously related to their objects in different circumstances; and how an indifferent orientation can be either more (...)
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  31. Chaos, Indifference and the Metaphysics of Absurdity: The Ethical Challenges Posed by Gare's Process Thought.Andrew Kirkpatrick - 2015 - Process Studies Supplement.
    The ecological crisis demonstrates the inadequacy of current modes of thought to grasp the nature of reality and to act accordingly. A more sophisticated metaphysical system is necessary. Arran Gare, a prominent Australian philosopher, has produced such a system, which takes into account the post modern sciences of non-linear thermodynamics, quantum mechanics, and complexity theory. The present article promotes a cosmology based on Gare's metaphysics. In contrast to modern science, the postmodern account offered here will come to terms with a (...)
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  32. Did God Guide Our Evolution? It from Bit?Moorad Alexanian - 2021 - Perspectives on Science and Christian Faith 73 (3):190-191.
    The study of man on Earth is a historical science akin to forensic science and is best conducted with the truth of scripture in mind. Surely, this approach is quite consistent with Bussey’s argument since the presence of God is needed in our spacetime to create not only life and mind but also human beings in God’s image.
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  33. Is the Universe Indifferent? Should We Care?Guy Kahane - 2021 - Philosophy and Phenomenological Research 104 (3):676-695.
    Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 676-695, May 2022.
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  34. 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 cannot be omnitemporal. Our starting point, which we take from Bernard Williams’ article on the Makropulos Case, is the intuition that it is inappropriate for persons not to become bored after a sufficiently long sequence of time has passed. If God were omnitemporal, he would suffer from boredom. But God is the greatest possible (...)
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  35. The Indifference of Objectivity to Difference and Identity: The Paradox of Subject-Object Obfuscation Between Schelling and Deleuze.Rafael Holmberg - 2022 - Cosmos and History : The Journal of Natural and Social Philosophy 18 (2):112-128.
    Schelling and Deleuze are polarised respectively as philosopher of identity and philosopher of difference par excellence. Schelling grounds reason in his early Naturphilosophie in the a priori identity deduced from the abstraction of the proposition A=A. Deleuze, however, reworks the Platonic Idea and Nietzsche’s Eternal Return in the service of an a priori ‘problematic being’, an ontological difference-in-itself, which precedes metaphysical identity. Despite their apparently polarised metaphysical groundwork, they stumble across a similar consequence: the distinction between subject and object, and (...)
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  36. A God that could be real in the new scientific universe.Nancy Ellen Abrams - 2015 - Zygon 50 (2):376-388.
    We are living at the dawn of the first truly scientific picture of the universe-as-a-whole, yet people are still dragging along prescientific ideas about God that cannot be true and are even meaningless in the universe we now know we live in. This makes it impossible to have a coherent big picture of the modern world that includes God. But we don't have to accept an impossible God or else no God. We can have a real God if we redefine (...)
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  37. Gratitude to God for Our Own Moral Goodness.Robert J. Hartman - 2022 - Faith and Philosophy 39 (2):189-204.
    Someone owes gratitude to God for something only if God benefits her and is morally responsible for doing so. These requirements concerning benefit and moral responsibility generate reasons to doubt that human beings owe gratitude to God for their own moral goodness. First, moral character must be generated by its possessor’s own free choices, and so God cannot benefit moral character in human beings. Second, owed gratitude requires being morally responsible for providing a benefit, which rules out owed gratitude to (...)
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  38. The problem of indifference and homogeneity in Austrian economics: Nozick’s challenge revisited.Igor Wysocki - 2021 - Philosophical Problems in Science 71:9-44.
    The pivotal point in the Austrian literature on homogeneity, choice and indifference was constituted by Nozick’s On Austrian Methodology. Nozick provoked a long debate on the above notions within Austrianism. The aim of this paper is to elaborate such an account of homogeneity that would take the sting out of Nozick’s challenge and allow for non-trivial formulation of the law of diminishing marginal utility. Hence, we shall first take a closer look at the debate on indifference within the Austrian camp, (...)
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  39. Anaxarchus on Indifference, Happiness, and Convention.Tim O'Keefe - 2020 - In Wolfsdorf David (ed.), Ancient Greek Ethics. Oxford University Press. pp. 680-699.
    Anaxarchus accompanied Pyrrho on Alexander the Great’s expedition to India and was known as “the Happy Man” because of his impassivity and contentment. Our sources on his philosophy are limited and largely consist of anecdotes about his interactions with Pyrrho and Alexander, but they allow us to reconstruct a distinctive ethical position. It overlaps with several disparate ethical traditions but is not merely a hodge-podge; it hangs together as a unified whole. Like Pyrrho, he asserts that things are indifferent (...)
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  40. The Principle of Indifference and Imprecise Probability.Susanna Rinard - 2014 - Thought: A Journal of Philosophy 3 (2):110-114.
    Sometimes different partitions of the same space each seem to divide that space into propositions that call for equal epistemic treatment. Famously, equal treatment in the form of equal point-valued credence leads to incoherence. Some have argued that equal treatment in the form of equal interval-valued credence solves the puzzle. This paper shows that, once we rule out intervals with extreme endpoints, this proposal also leads to incoherence.
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  41. God, Soul and the Meaning of Life.Thaddeus Metz - 2019 - Cambridge: Cambridge University Press.
    Part of the Elements Philosophy of Religion series, this short book focuses on the spiritual dimensions of life’s meaning as they have been discussed in the recent English and mainly analytic philosophical literature. The overarching philosophical question that this literature has addressed is about the extent to which, and respects in which, spiritual realities such as God or a soul would confer meaning on our lives. There have been four broad answers to the question, namely: God or a soul is (...)
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  42. Theism, the Hypothesis of Indifference, and the Biological Role of Pain and Pleasure.Daniel Howard-Snyder - 1994 - Faith and Philosophy 11 (3):452-466.
    Following Hume’s lead, Paul Draper argues that, given the biological role played by both pain and pleasure in goal-directed organic systems, the observed facts about pain and pleasure in the world are antecedently much more likely on the Hypothesis of Indifference than on theism. I examine one by one Draper’s arguments for this claim and show how they miss the mark.
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  43. Does God Necessarly Exist?Hugh Chandler - manuscript
    If God necessarily exists this has some interesting consequences. In this little note I mention some of these.
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  44. Playing God: Symbolic Arguments Against Technology.Massimiliano Simons - 2022 - NanoEthics 16 (2):151-165.
    In ethical reflections on new technologies, a specific type of argument often pops up, which criticizes scientists for “playing God” with these new technological possibilities. The first part of this article is an examination of how these arguments have been interpreted in the literature. Subsequently, this article aims to reinterpret these arguments as symbolic arguments: they are grounded not so much in a set of ontological or empirical claims, but concern symbolic classificatory schemes that ground our value judgments in the (...)
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  45. God’s Power and Almightiness in Whitehead’s Thought.Palmyre Oomen - 2018 - Process Studies 47 (1):83-110.
    Whitehead’s position regarding God’s power is rather unique in the philosophical and theological landscape. Whitehead rejects divine omnipotence (unlike Aquinas), yet he claims (unlike Hans Jonas) that God’s persuasive power is required for everything to exist and occur. This intriguing position is the subject of this article. The article starts with an exploration of Aquinas’s reasoning toward God’s omnipotence. This will be followed by a close examination of Whitehead's own position, starting with an introduction to his philosophy of organism and (...)
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  46. Could God create Darwinian accidents?John S. Wilkins - 2012 - Zygon 47 (1):30-42.
    Abstract Charles Darwin, in his discussions with Asa Gray and in his published works, doubted whether God could so arrange it that exactly the desired contingent events would occur to cause particular outcomes by natural selection. In this paper, I argue that even a limited or neo-Leibnizian deity could have chosen a world that satisfied some arbitrary set of goals or functions in its outcomes and thus answer Darwin's conundrum. In more general terms, this supports the consistency of natural selection (...)
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  47. God’s creatures? Divine nature and the status of animals in the early modern beast-machine controversy.Lloyd Strickland - 2013 - International Journal of Philosophy and Theology 74 (4):291-309.
    In early modern times it was not uncommon for thinkers to tease out from the nature of God various doctrines of substantial physical and metaphysical import. This approach was particularly fruitful in the so-called beast-machine controversy, which erupted following Descartes’ claim that animals are automata, that is, pure machines, without a spiritual, incorporeal soul. Over the course of this controversy, thinkers on both sides attempted to draw out important truths about the status of animals simply from the notion or attributes (...)
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  48. The God Delusion - Book Review.Steven Mitchell - unknown
    This review serves the function of assessing Dawkins "The God Delusion". The thesis of “The God Delusion” is that there is no scientific evidence for a god, or other supernatural entity. Dawkins makes his case through a twofold approach where he discusses the horrors of theology and shows how evolution (science) works independent of a creator. The author of this review will make the case the Dawkins was not successful in meeting the criteria, in order to meet the threshold of (...)
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  49. Cutting God in Half - And Putting the Pieces Together Again: A New Approach to Philosophy.Nicholas Maxwell - 2010 - Pentire Press.
    Cutting God in Half argues that, in order to tackle climate change, world poverty, extinction of species and our other global problems rather better than we are doing at present we need to bring about a revolution in science, and in academia more generally. We need to put our problems of living – personal, social, global – at the heart of the academic enterprise. How our human world, imbued with meaning and value, can exist and best flourish embedded in the (...)
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  50. 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 the problem.
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