Results for 'divine ideas'

939 found
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  1. Walter Burley on divine Ideas.Chiara Paladini - 2021 - Rivista di Storia Della Filosofia 1:50-75.
    This paper focuses on the theory of divine ideas of Walter Burley. The medieval common theory of divine ideas, developed by Augustine, was intended to provide an answer to the question of the order and intelligibility of the world. The world is rationally organized since God created it according to the models existing eternally in his mind. Augustine's theory, however, left open problems such as reconciling the principle of God's unity with the plurality of ideas, (...)
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  2. The simplicity of divine ideas: theistic conceptual realism and the doctrine of divine simplicity.Michelle Panchuk - 2021 - Religious Studies 57 (3):385-402.
    There has been little discussion of the compatibility of Theistic Conceptual Realism with the doctrine of divine simplicity. On the one hand, if a plurality of universals is necessary to explain the character of particular things, there is reason to think this commits the proponent of TCR to the existence of a plurality of divine concepts. So the proponent of the DDS has aprima faciereason to reject TCR. On the other hand, many mediaeval philosophers accept both the existence (...)
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  3. Created Goodness and the Goodness of God: Divine Ideas and the Possibility of Creaturely Value.Dan Kemp - 2022 - Religious Studies 58 (3):534-546.
    Traditional theism says that the goodness of everything comes from God. Moreover, the goodness of something intrinsically valuable can only come from what has it. Many conclude from these two claims that no creatures have intrinsic value if traditional theism is true. I argue that the exemplarist theory of the divine ideas gives the theist a way out. According to exemplarism, God creates everything according to ideas that are about himself, and so everything resembles God. Since God (...)
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  4. Why God Thinks what He is Thinking? An Argument against Samuel Newlands’ Brute–Fact–Theory of Divine Ideas in Leibniz’s Metaphysics.Jan Levin Propach - 2021 - European Journal for Philosophy of Religion 13 (3).
    According to the most prominent principle of early modern rationalists, the Principle of Sufficient Reason [PSR], there are no brute facts, hence, there are no facts without any explanation. Contrary to the PSR, some philosophers have argued that divine ideas are brute facts within Leibniz’s metaphysics. In this paper, I argue against brute-fact-theories of divine ideas, especially represented by Samuel Newlands in Leibniz and the Ground of Possibility, and elaborate an alternative Leibnizian theory of divine (...)
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  5. Berkeley's Christian neoplatonism, archetypes, and divine ideas.Stephen H. Daniel - 2001 - Journal of the History of Philosophy 39 (2):239-258.
    Berkeley's doctrine of archetypes explains how God perceives and can have the same ideas as finite minds. His appeal of Christian neo-Platonism opens up a way to understand how the relation of mind, ideas, and their union is modeled on the Cappadocian church fathers' account of the persons of the trinity. This way of understanding Berkeley indicates why he, in contrast to Descartes or Locke, thinks that mind (spiritual substance) and ideas (the object of mind) cannot exist (...)
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  6. Divine Knowledge and Qualitative Indiscernibility.Daniel S. Murphy - 2016 - Faith and Philosophy 33 (1):25-47.
    This paper is about the nature of God’s pre-creation knowledge of possible creatures. I distinguish three theories: non-qualitative singularism, qualitative singularism, and qualitative generalism, which differ in terms of whether the relevant knowledge is qualitative or non-qualitative, and whether God has singular or merely general knowledge of creatures. My main aim is to argue that qualitative singularism does not depend on a version of the Principle of Identity of Indiscernibles to the effect that, necessarily, qualitatively indiscernible individuals are identical. It (...)
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  7. Divine Openness for Physical Relationship.Pavel Butakov - 2021 - Roczniki Filozoficzne 69 (3):141-161.
    The success of the atheistic hiddenness argument depends on the “consciousness constraint” it imposes on the divine-human loving relationship: namely, that this relationship requires human conscious awareness of being in the relationship with God. I challenge the truth of this proposition by introducing the concept of a physical relationship with God that is not subject to this constraint. I argue, first, that a physical relationship with God is metaphysically possible; second, that its plausibility is supported by natural theology; and (...)
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  8. 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. Thomas (...)
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  9. Divine Simplicity.Thomas Schärtl - 2018 - European Journal for Philosophy of Religion 10 (2):51-88.
    This paper examines a variety of approaches in order to make sense of the doctrine of divine simplicity. Discussing the implications of traditional and contemporary philosophical concepts of divine simplicity, the author argues for taking the divine nature as a stupendous substance to serve as the one and only truthmaker of statements regarding God, while we can resolve the predication problem which is caused by the idea that, as implied by divine simplicity, God is identical to (...)
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  10. Possibilites for divine freedom.Simon Kittle - 2016 - Roczniki Filozoficzne 64 (4):93-123.
    I examine three accounts of divine freedom. I argue that two recent accounts which attempt to explain God’s freedom without appealing to alternative possibilities fail. I then show how a view of divine freedom based on Robert Adams’s idea that God’s grace means he has no obligation to create the best world is able to explain how God can be free while also being perfectly good and perfectly rational.
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  11. Time, Truth, Actuality, and Causation: On the Impossibility of Divine Foreknowledge.Michael Tooley - 2010 - European Journal for Philosophy of Religion 2 (1):143 - 163.
    In this essay, my goal is, first, to describe the most important contemporary philosophical approaches to the nature of time, and then, secondly, to discuss the ways in which those different accounts bear upon the question of the possibility of divine foreknowledge. I shall argue that different accounts of the nature of time give rise to different objections to the idea of divine foreknowledge, but that, in addition, there is a general argument for the impossibility of divine (...)
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  12. Divine Balance: Study of Sacred Meanings Across Religions (6th edition).Tanuj Namboodri - 2023 - International Journal of Scientific Research and Engineering Development 6 (3):831-836.
    This article explores the concept of androgyny and its representation in various religions and belief systems. The idea of energy balance between male and female is depicted in numerous religious symbols, such as Shivling, the Yin Yang symbol in Taoism, and the Hexagram in multiple religions. The article delves into the beliefs of different religions, including Islam, Judaism, Christianity, Buddhism, Jainism, and Sikhism, and how they emphasize the importance of balance between masculine and feminine energies. Ultimately, the article highlights the (...)
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  13. Personal or Non-Personal Divinity: A New Pluralist Approach.Julian Perlmutter - manuscript
    Religious disagreement – the existence of inconsistent religious views – is familiar and widespread. Among the most fundamental issues of such disagreement is whether to characterise the divine as personal or non-personal. On most other religious issues, the diverse views seem to presuppose some view on the personal/non-personal issue. In this essay, I address a particular question arising from disagreement over this issue. Let an exclusivist belief be a belief that a doctrine d on an issue is true, and (...)
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  14. Divine Leadership and The Ruler Cult in Roman and Contemporary Times.Jan M. Van der Molen - Jan 13, 2020 - University of Groningen.
    Seeing how the idea of the ‘ruler cult’ and the necessary ‘myth-making’ to establish it exists to this day, as seen with the regime of a 21st century dictator like Kim Jong-il, it would be most interesting to see what parallels exist between cases of divine leadership and what we might learn about our contemporary cult rulers when looking at the dynamics of the two-millennia-old cult of the deified Emperor Augustus. As such, I have formulated a central question that (...)
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  15. The Multiverse and Divine Creation.Mike Almeida - 2017 - Religions 8 (12):1 - 10.
    I provide the account of divine creation found in multiverse theorists Donald Turner, Klaas Kraay, and Tim O’Connor. I show that the accounts Kraay and Turner offer are incoherent. God does not survey all possible worlds and necessarily actualize those universes in the (on balance) good worlds or the worthy worlds. If God necessarily actualizes the multiverse, we have no idea which universes are parts of that multiverse. I show next that Tim O’Connor’s multiverse account of creation is also (...)
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  16. Spectres of False Divinity: Hume’s Moral Atheism. [REVIEW]John J. Tilley - 2012 - Journal of the History of Philosophy 50 (2):297-298.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Spectres of False Divinity: Hume’s Moral AtheismJohn J. TilleyThomas Holden. Spectres of False Divinity: Hume’s Moral Atheism. Oxford-New York: Oxford University Press, 2010. Pp. xvi + 246. Cloth, $50.00.Thomas Holden argues that a key element of David Hume’s irreligious agenda is his case for moral atheism. According to Holden, Hume defends (conclusively, Hume believes) not merely weak moral atheism, according to which there is no morally praiseworthy deity, (...)
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  17. Walter Benjamin on Divine Violence.Irfan Ajvazi - manuscript
    Divine violence, an idea set out in Walter Benjamin’s early essay “Critique of Violence,” is violence undertaken by a sovereign individual, a strike at power, an attempt at the dissolution of the law in favor of justice, a decision that reaffirms the sovereignty of the self against the coercive violence of the law. In order to understand the category of “divine violence,” it is critical to understand the other kinds of violence that Benjamin discusses in the essay.
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  18. John Polkinghorne on Divine Action: a Coherent Theological Evolution.Ignacio Silva - 2012 - Science and Christian Belief 24 (1):19-30.
    I examine John Polkinghorne's account of how God acts in the world, focusing on how his ideas developed with the consideration of the notion of kenosis, and how this development was not a rejection of his previous ideas, but on the contrary a fulfilling of his own personal philosophical and theological insights. Polkinghorne's thought can be distinguished in three different periods:1) divine action as input of active information (1988-2000/2001);2) Polkinghorne's reception of the notion of kenosis (2000-2004);3) Polkinghorne's (...)
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  19. Ideas of Beauty, Ideals of Character.Jonathan Fine - forthcoming - In Kelly Olson (ed.), A Cultural History of Beauty in Antiquity.
    This chapter presents several of the dominant ideas and intellectual debates about human beauty from archaic Greece to early Christianity. At issue are ideals of character, ethical ideals of who one should be and how one should live. What constitutes beauty and why beauty matters change alongside conceptions of body and soul, virtue and happiness, and the relationship between human beings and the divine.
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  20. Special Divine Action and Natural Science.Thomas Tracy - 2015 - European Journal for Philosophy of Religion 7 (3):131--149.
    A number of modern theologians have concluded that the rise of natural science makes it necessary to give up the idea that God acts in particular ways to affect the course of events in the world. I reply to this claim, taking up the challenge to explain what might be meant by a ”special’ act of God. There are several ways to conceive of such acts, including the possibility that God might determine what is left determinable in the structures of (...)
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  21. The Problem of Divine Hiddenness in The Context of Schellenberg and Different Approaches.A. Arif Adalar - 2022 - Religion and Philosophical Research 5 (1):37-52.
    The problem of divine hiddenness discussed among both theist and non- theist circles. From an atheistic perspective the existence of people who are sincerely looking for God but cannot reach Him is a supportive point for atheism. On the other side, same problem supports agnosticism since there are equal evidence from both side for the existence of God from an agnostic perspective. The theists who are belonging to different religion have tried to find some solutions to this problem. For (...)
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  22. Divine Activity.Thomas Schärtl - 2015 - European Journal for Philosophy of Religion 7 (3):79--103.
    The paper discusses basic models of divine action and intervention. However, the most part of the article is dedicated to the question whether or not there are theistic reasons to stick to some sort of non-interventionism. Therefore, Schleiermacher’s argument is put under scrutiny and presented in a way that could substantiate some version of non-interventionism. Additionally, the paper explores an argument in favor of non-interventionism coming from a specific notion of divine aseity and self-sufficiency. Ultimately the paper votes (...)
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  23. Divine Madness: exceedance and not-knowing in Emancipatory Perspectives on Madness: Psychological, Social, and Spiritual Dimensions (edited by Robin S. Brown).John Gale (ed.) - 2020 - London: Routledge.
    In the Phaedrus, Plato speaks of various forms of madness having a divine origin, and bestowing virtue on mankind. A similar, though not equivalent elevation of madness over sanity is found in the Pauline epistles, where Christians are described as fools. Diogenes of Sinope and a number of other Cynics, as well as Christian ascetics, adopted a way of life that could reasonably be described as mad. This challenged received ideas about sanity, and in so doing, emphasized its (...)
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  24. The human-divine relationship and the role of irony in Kierkegaard, Dostoevsky, and Camus: A comparative reflection.Matheus de Oliveira Marquioli - manuscript
    This article aims to understand the views of three prominent figures in existential literature and philosophy: Albert Camus, Søren Kierkegaard, and Fyodor Dostoevsky. The analysis focuses on exploring and explaining fundamental concepts of their philosophies, such as morality, the meaning of life, and the relationship with the divine, in order to establish a dialogue among these three authors. The underlying thread connecting these thinkers is the Socratic figure of speech, irony. Through the examination of contradictions and ironic elements present (...)
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  25.  39
    God Without God: A Divine Limit to “The Phenomenon”.Jodie McNeilly-Renaudie - 2017 - Phainomenon 26 (1):195-215.
    The background concern of this paper is the well-rehearsed debate on the “theological turn” (or “veerings”) in French Phenomenology that was ignited by Dominique Janicaud some 25 years ago in his vociferous critique of several leading French thinkers. It also responds to subsequent contestations against Janicaud by numerous scholars defending these thinkers radicalising of phenomenology in their attempts to account for what Emanuel Levinas had “stirred up in the phenomenological field” by re-posing the question of the philosophical status of the (...)
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  26. Exemplar Causality as similitudo aequivoca in Peter Auriol.Chiara Paladini - 2018 - In Jacopo Francesco Falà & Irene Zavattero (eds.), Divine Ideas in Franciscan Thought (XIIIth-XIVth century). Canterano (RM): Aracne. pp. 203-238.
    The aim of this paper is to discuss the theory of exemplary causality of Peter Auriol (1280-1322). Until at least the late 13th century, medieval authors claim that the world is orderly and intelligible because God created it according to the models existing eternally in his mind (i.e. divine ideas). Auriol challenges the view of his predecessors and contemporaries. He argues that assuming divine ideas amounts to assuming multiplicity in God and therefore questioning the principle of (...)
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  27. HOW THE IDEA OF CHANGE HAS MEDDLED WITH AFRICAN CULTURAL PRACTICES AND THE AFRICAN.Ovett Nwosimiri - 2022 - Arumaruka: Journal of Conversational Thinking 2 (1):24-46.
    The idea of change seems to be a vital part of human life and culture. With the concept of change, people, communities, and cultural practices have significantly evolved. Change has transformed some communities, traditions, cultural values and practices, communication methods, education, art, and literature. Thus, in this paper, I focus on the idea of change, African cultural practices, and the African sense of community. I aim to show how the concept of change has meddled with African cultural practices and the (...)
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  28. (1 other version)To Discern Divinity- A Discussion and Interpolation of Spinoza's Ethics Part 1 Concerning God.Charles Saunders - 2016 - Amazon Books.
    Although numerous commentators have attempted to decipher Spinoza's intended meaning within the "Ethics Part 1- Concerning God",it does not appear as if anyone has effectively identified 'Concerning God' as the controlling idea which holds the key to the absolutely unique contribution which Baruch has bequeathed to human knowledge within the unity of thought achieved in the "Ethics". Part 1 is the linchpin for Baruch's entire philosophy. As we approach the 340th anniversary of his passing in February of 1677, and with (...)
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  29. The Challenge of Theodicy and the Divine Access to the Universe.Thomas Schärtl - 2009 - European Journal for Philosophy of Religion 1 (1):121 - 154.
    Any new attempt to cope with the problem of theodicy is forced to reinterpret and remodify the classic set of divine attributes. Classical monotheism, at least in the Christian or Islamic tradition, emphasizes the concept of God as a personal, almighty being who is in a completely free relation to the world. However, even within Christianity we find other tendencies which might help us to rewrite the idea that God has some sort of libertarian and unrestricted access to the (...)
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  30. Hugh McCann on the Implications of Divine Sovereignty.William F. Vallicella - 2014 - American Catholic Philosophical Quarterly 88 (1):149-161.
    This review article summarizes and in part criticizes Hugh J. McCann’s detailed elaboration of the consequences of the idea that God is absolutely sovereign and thus unlimited in knowledge and power in his 2012 Creation and the Sovereignty of God. While there is much to agree with in McCann’s treatment, it is argued that divine sovereignty cannot extend as far as he would like to extend it. The absolute lord of the natural and moral orders cannot be absolutely sovereign (...)
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  31. The Idea of Subjective Faith in al-Maturidi’s Theology.Yasin Ramazan Basaran - 2011 - Journal of Islamic Research (Islamitische Universiteit van Europa) 4 (ii):48-54.
    Al-Māturīdī is seemingly the first medieval theologian who gives precedence to his theory of knowledge over other theological issues. 4 He opens his discourse with a chapter of invalidity of taqlid and continues with a discussion of means of knowledge. In that chapter, Al-Māturīdī offers two ways of knowing the divine will: reason (‘aql) and tradition (sam’). For him, tradition, as a source of knowledge, refers to knowledge of past events, names of things, distant countries, benefits and harms of (...)
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  32. A Timid and Tepid Appropriation: Divine Presence, the Sensus Divinitatis, and Phenomenal Conservativism.Timothy Perrine - 2024 - Res Philosophica 101 (1):109-129.
    Plantinga develops an ambitious theistic religious epistemology on which theists can have non-inferential knowledge of God. Central to his epistemology is the idea that human beings have a “sensus divinitatis” that produces such knowledge. Recently, several authors have urged an appropriation of the sensus divinitatis that is more friendly to internalist views, such as Phenomenal Conservativism. I argue that this appropriation is too timid and tepid in a variety of ways. It applies only to a small fraction of theistic beliefs; (...)
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  33. The secularization of chance: Toward understanding the impact of the probability revolution on Christian belief in divine providence.Josh Reeves - 2015 - Zygon 50 (3):604-620.
    This article gives a brief history of chance in the Christian tradition, from casting lots in the Hebrew Bible to the discovery of laws of chance in the modern period. I first discuss the deep-seated skepticism towards chance in Christian thought, as shown in the work of Augustine, Aquinas, and Calvin. The article then describes the revolution in our understanding of chance—when contemporary concepts such as probability and risk emerged—that occurred a century after Calvin. The modern ability to quantify chance (...)
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  34. Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes.Ali Hasan - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores (...)
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  35. Moral Progress: A Present-day Perspective on the Leading Enlightenment Idea.Andrzej Elżanowski - 2013 - Argument: Biannual Philosophical Journal 3 (1):9-26.
    Most Enlightenment thinkers believed that the World’s order (as ultimately based on divine laws) is good and thus every gain of knowledge will have good consequences. Scientific process was assumed to entail moral progress. In fact some moral progress did occur in the Western civilization and science contributed to it, but it is widely incommensurate with the progress of science. The Enlightenment’s concept of a concerted scientific and moral progress proved largely wrong for several reasons. (1) Public morality and (...)
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  36. Paradigmatic Explanations: Strauss's Dangerous Idea.Gregory W. Dawes - 2007 - Louvain Studies 32 (1-2):67-80.
    David Friedrich Strauss is best known for his mythical interpretation of the Gospel narratives. He opposed both the supernaturalists (who regarded the Gospel stories as reliable) and the rationalists (who offered natural explanations of purportedly supernatural events). His mythical interpretation suggests that many of the stories about Jesus were woven out of pre-existing messianic beliefs and expectations. Picking up this suggestion, I argue that the Gospel writers thought paradigmatically rather than historically. A paradigmatic explanation assimilates the event-to-be- explained to what (...)
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  37. Leibniz on Innocent Individual Concepts and Metaphysical Contingency.Juan Garcia Torres - 2024 - History of Philosophy Quarterly 41 (1):73-94.
    Leibniz claims that for every possible substance S there is an individual concept that includes predicates describing everything that will ever happen to S, if S existed. Many commentators have thought that this leads Leibniz to think that all properties are had essentially, and thus that it is not metaphysically possible for substances to be otherwise than the way their individual concept has them as being. I argue against this common way of reading Leibniz’s views on the metaphysics of modality. (...)
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  38. Pietro Aureoli, La conoscenza divina delle creature. Le Quaestiones 2 e 3 della Distinctio 35 dello Scriptum. Introduzione, testo latino e traduzione italiana a fronte a cura di Chiara Paladini.Chiara Paladini & Peter Auriol - 2020 - Roma RM, Italia: TabEdizioni.
    Le Quaestiones 2 («Se l’oggetto adeguato della conoscenza divina sia l’essenza di Dio o l’ente universale») e 3 («Se le creature secondo le loro proprie nature e le loro essenze siano vita in Dio e nel Verbo») della Distinctio 35 dello Scriptum di Pietro Aureoli sono importanti per la ricostruzione sia del pensiero del loro autore che della storia della dottrina delle idee divine nel Medioevo. Aureoli rifiuta il modello tradizionale di causalità esemplare, secondo cui Dio avrebbe creato il (...)
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  39. (1 other version)How to play the Platonic flute: Mimêsis and Truth in Republic X.Gene Fendt - 2018 - In How to play the Platonic flute: Mimêsis and Truth in Republic X. Sioux city, Iowa: pp. 37-48.
    The usual interpretation of Republic 10 takes it as Socrates’ multilevel philosophical demonstration of the untruth and dangerousness of mimesis and its required excision from a well ordered polity. Such readings miss the play of the Platonic mimesis which has within it precisely ordered antistrophes which turn its oft remarked strophes perfectly around. First, this argument, famously concluding to the unreliability of image-makers for producing knowledge begins with two images—the mirror (596e) and the painter. I will show both undercut the (...)
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  40. Leibniz on Possibilia, Creation, and the Reality of Essences.Peter Myrdal, Arto Repo & Valtteri Viljanen - 2023 - Philosophers' Imprint 23 (17).
    This paper reconsiders Leibniz’s conception of the nature of possible things and offers a novel interpretation of the actualization of possible substances. This requires analyzing a largely neglected notion, the reality of individual essences. Thus far scholars have tended to construe essences as representational items in God’s intellect. We acknowledge that finite essences have being in the divine intellect but insist that they are also grounded in the infinite essence of God, as limitations of it. Indeed, we show that (...)
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  41. Esse est Percipi and Percept Identity in C. J. Boström’s Philosophy.Inge-Bert Täljedal - 2013 - Idealistic Studies 43 (1-2):63-70.
    Berkeley’s ‘esse is percipi’ has been criticized for implying epistemological solipsism, the main argument being that different minds cannot harbor numerically one and the same idea. Similarly, C. J. Boström, the dominating Swedish philosopher in the nineteenth century, was early scorned because his principle of esse est percipi allegedly contradicts the simultaneous claim that two spirits can perceive the same thing under qualitatively different appearances. Whereas the criticism against Berkeley is here regarded as valid, it is argued that Boström successfully (...)
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  42. Göttliches Erkennen und exemplarische Kausalität bei Petrus Aureoli, in: Freiburger Zeitschrift für Philosophie und Theologie 66.2 (2019), 455-498.Chiara Paladini - 2019 - Freiburger Zeitschrift für Philosophie Und Theologie 2 (66):455-498.
    Zusammenfassung Der Aufsatz untersucht die Theorie der exemplarischen Kausalität von Petrus Aureoli (1280–1322). Mindestens bis zur zweiten Hälfte des 13. Jahrhunderts behaupteten mittelalterliche Autoren, dass die Welt geordnet und intelligibel war, weil Gott sie nach aus der Ewigkeit in seinem Intellekt existierenden Modellen (d.h. göttlichen Ideen) geschaffen hatte. Aureoli focht diese traditionelle Ansicht an. In Aureolis Theorie ist die göttliche Essenz das einzige Urbild für die Erschaffung. Um zu erklären, wie ein einziges Objekt allein als Urbilder für die Erschaffung mehrerer (...)
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  43. Hosna as Bride of Desire and Revolutionary Par Excellence in Tayib Salih’s The Season of Migration to the North.Ali Salami & Mohsen Maleki - 2016 - ACTA PHILOLOGICA 49.
    Most readings of Tayib Salih’s Season of Migration to the North have focused on Mustafa Saeed and the nameless narrator, both male characters, and they have largely avoided a politically radical reading of the novel. This article attempts to present the female character, Hosna, as the revolutionary par excellence, following Lacan and Slavoj Žižek’s reading of Antigone. Th rough Žižek’s distinction between the act and action, this article argues that Hosna’s deed at the end of the novel, murder and suicide, (...)
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  44. Introduction.Patrick Todd & John Martin Fischer - 2015 - In John Martin Fischer & Patrick Todd (eds.), Freedom, Fatalism, and Foreknowledge. Oxford New York: Oxford University Press. pp. 01-38.
    This Introduction has three sections, on "logical fatalism," "theological fatalism," and the problem of future contingents, respectively. In the first two sections, we focus on the crucial idea of "dependence" and the role it plays it fatalistic arguments. Arguably, the primary response to the problems of logical and theological fatalism invokes the claim that the relevant past truths or divine beliefs depend on what we do, and therefore needn't be held fixed when evaluating what we can do. We call (...)
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  45. The Prudent Man as the Reflection of the Provident God: An Analysis of Aquinas' Accounts of Providence and Prudence.Chrysogonus Okwenna - 2021 - EKPOMA Review 8 (8):51-66.
    This essay explores and exposes Thomas Aquinas' notions of prudence and providence and interprets these notions in a bid to establish a relationship between human prudence and divine providence. At face value, it would seem that these two concepts are widely divergent and almost mutually exclusive. Nonetheless, the essay uses the phenomenological tool of analysis of relevant works of literature — the Summa Theologiae and the Summa Contra Gentiles — and argues that the ideas of human prudence and (...)
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  46. Molinism, Creature-types, and the Nature of Counterfactual Implication.Daniel Murphy - 2012 - European Journal for Philosophy of Religion 4 (1):65-86.
    Granting that there could be true subjunctive conditionals of libertarian freedom (SCLs), I argue (roughly) that there could be such conditionals only in connection with individual "possible creatures" (in contrast to types). This implies that Molinism depends on the view that, prior to creation, God grasps possible creatures in their individuality. In making my case, I explore the notions of counterfactual implication (that relationship between antecedent and consequent of an SCL which consists in its truth) and counterfactual relevance (that feature (...)
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  47. Учение прокла о надкосмических душах.Svetlana Mesyats - 2018 - Schole 12 (2):599-631.
    According to Marinus of Samaria, Proclus was the author of many philosophical doctrines. In particular he was the first to assert the existence of a kind of souls that are capable of simultaneously seeing several ideas and situated between the divine Intellect which embraces all things together by a single intuition, and the souls whose thoughts pass from one idea to another. In the following we are going to answer the question, what kind of souls did Proclus discover (...)
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  48. (1 other version)Prefacing the Theodicy.Christia Mercer - 2014 - In Larry M. Jorgensen & Samuel Newlands (eds.), New Essays on Leibniz’s Theodicy. Oxford: Oxford University Press. pp. 13-42.
    The Preface to Leibniz's famous Theodicy offers a perspective on the work that has been insufficiently studied. In this paper, I ask that we step back from the main text of the Theodicy and attend to its Preface. I show that the latter performs two crucial preparatory tasks that have not been properly appreciated. The first is to offer a public declaration of what I call Leibniz’s radical rationalism. The Preface assumes that any attentive rational being is capable of (...) knowledge. The basic idea is that it is knowledge about a divine perfection that can be understood more or less completely. In the Preface, Leibniz entices his readers to seek such knowledge and explains why doing so has been so difficult before now. What makes this rationalism radical is that divine knowledge is severed from any religion or set of religious beliefs. While some Christian doctrines make it easier to approach God, they are neither necessary nor sufficient to do so. The author of the Theodicy thereby informs his readers that they have access to divine perfections, regardless of religious affiliation. To acquire such knowledge, they need only work through his book. The second task of the Preface is closely related to the first. It invites readers to seek divine love and virtue. To set themselves on the path to virtue, they need only avoid the pitfalls of religion and use reason in the right way to grasp a divine perfection. Once they enter the main text of the Theodicy, they have begun that journey. (shrink)
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  49. ¿Fue Diego de Deza un premolinista?David Torrijos Castrillejo - 2022 - Isidorianum 31 (1):41-74.
    Diego de Deza has been designed by Christian Pesch as a premolinist while Friedrich Stegmüller has stressed the alleged disagreement between his version of Thomism and the one professed by later Spanish theologians. This paper aims to revisit this interpretation of Deza’s doctrine of divine foreknowledge by showing its fundamental agreement with Domingo Báñez, especially in placing the divine free will as an ingredient of divine knowledge of created things. Moreover, Deza’s teaching about divine grace brings (...)
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  50. Locke's Moral Psychology.Ruth Boeker - 2021 - In Jessica Gordon-Roth & Shelley Weinberg (eds.), The Lockean Mind. New York, NY: Routledge.
    In this chapter, I discuss Locke’s contributions to moral psychology. I begin by examining how we acquire moral ideas, according to Locke. Next, I ask what explains why we act morally. I address this question by showing how Locke reconciles hedonist views concerning moral motivation with his commitment to divine law theory. Then I turn to Shaftesbury’s criticism that Locke’s moral view is a self-interested moral theory that undermines virtue. In response to the criticism I draw attention to (...)
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