Results for 'divine plan'

956 found
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  1. God’s Goodness, Divine Purpose, and the Meaning of Life.Jeremy Koons - 2022 - European Journal for Philosophy of Religion 14 (2).
    The divine purpose theory —according to which that human life is meaningful to the extent that it fulfills some purpose or plan to which God has directed us—encounters well-known Euthyphro problems. Some theists attempt to avoid these problems by appealing to God’s essential goodness, à la the modified divine command theory of Adams and Alston. However, recent criticisms of the modified DCT show its conception of God’s goodness to be incoherent; and these criticisms can be shown to (...)
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  2. Ocean of Divinity.Alex Listengort - 2013 - Self-publishment.
    In this edition are presented the works by Alex Listengort, written in a period of time from autumn-2008 to may 2013. Here the reader may see a circulation of different topics, of questions and answers, embodied in Poems. These Pieces of Arts do Bless and Fill Up with a Special Energy that is familiar to every living creature, and that brings peace, eternity, divine presence and Miracle of life in all its forms. Searches for a meaning of life and (...)
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  3. Providence and Mystery: From Open Theism to New Approaches.Damiano Migliorini - 2022 - Segni E Comprensione 36 (103):134-158.
    In the recent debate on Christian theism, the position called Open Theism (OT) tries to solve the dilemma of omniscience and human freedom. In OT, the key word of the human-divine relationship is “risk”: in his relationship with us, God is a risk-taker in that he adapts his plan to human decisions and to the situations that arise from them. “Risk” is the fundamental characteristic of any true love relationship. According to OT, God has no exhaustive knowledge of (...)
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  4. (1 other version)The fall of “augustinian adam”: Original fragility and supralapsarian purpose.John Schneider - 2012 - Zygon 47 (4):949-969.
    The essay is framed by conflict between Christianity and Darwinian science over the history of the world and the nature of human personhood. Evolutionary science narrates a long prehuman geological and biological history filled with vast amounts, kinds, and distributions of apparently random brutal and pointless suffering. It also strongly suggests that the first modern humans were morally primitive. This science seems to discredit Christianity's common meta-narrative of the Fall, understood as a story of Paradise Lost. The author contends that (...)
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  5. Miracles and the Perfection of Being: The Theological Roots of Scientific Concepts.Alex V. Halapsis - 2016 - Anthropological Measurements of Philosophical Research 9:70-77.
    Purpose of the article is to study the Western worldview as a framework of beliefs in probable supernatural encroachment into the objective reality. Methodology underpins the idea that every cultural-historical community envisions the reality principles according to the beliefs inherent to it which accounts for the formation of the unique “universes of meanings”. The space of history acquires the Non-Euclidean properties that determine the specific cultural attitudes as well as part and parcel mythology of the corresponding communities. Novelty consists in (...)
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  6. The Soul-Making Theodicy: A Response to Dore.Leslie Allan - manuscript
    The soul-making theodicy seeks to explain how belief in the existence of God is compatible with the evil, pain and suffering we experience in our world. It purports to meet the problem of evil posed by non-theists by articulating a divine plan in which the occurrence of evil is necessary for enabling the greater good of character building of free moral agents. Many philosophers of religion have levelled strong objections against this theodicy. In this essay, Leslie Allan considers (...)
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  7. Invisible Beings. Adam Smith’s lectures on natural religion.Sergio Cremaschi - 2018 - In Fonna Forman (ed.), The Adam SMith Review 10. Routledge. pp. 230-253.
    I intend to dismantle a piece of historiographic mythology created by self-styled ‘Revisionists’ (Hill, Alvey, Oslington, etc.). According to the myth, Adam Smith endorsed several of the traditional proofs of God’s existence; he believed that the order existing in the world is a morally good order implemented by Divine Providence; he believed that evil in the world is part of an all-encompassing Divine Plan; and that the ‘invisible hand’ is the hand of the Christian God who leads (...)
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  8. Heeft Het Theïsme Eigen Gronden? Alvin Plantinga Over de ‘Proper Basicality’ van Religieus Geloof.Gerrit Glas - 2000 - Philosophia Reformata 65 (2):170-182.
    The title of this article is ambiguous in the sense that it may direct the attention to either theism as a system of beliefs of persons who are referring to particular facts that serve as external grounds for the foundation of theist beliefs or to theism as a system of beliefs of persons who are convinced of theism’s truth on grounds that are intrinsic to their belief . Traces of both conceptions of theism can be found in Alvin Plantinga’s thesis (...)
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  9. Aquinas, Compatibilist.Thomas Loughran - 1999 - In F. Michael McClain and W. Mark Richardson (ed.), Human and Divine Agency: Anglican, Catholic and Lutheran Perspectives. pp. 1 - 39.
    As I read the texts of Aquinas and the state of the discussion among his interpreters on the question of the compatibility between creaturely freedom and divine providence, an alternative interpretation suggests itself. My impression is that traditional interpreters left Aquinas’ account of the relationships among human freedom, providence and divine goodness inadequately defended, while Maritain and Lonergan with fair intention subverted it, because their readings were hampered by libertarian intuitions about human freedom which Aquinas did not share. (...)
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  10. Reflection on the Mission of the Orthodox Church after the Holy and Great Council of Crete. Inter-Christian and Inter-Religious Perspectives.Adrian Boldisor - 2018 - Orthodox Theology in Dialogue 4 (4):118-154.
    The Orthodox Church has been given the fullest of truth by the inspiration of the Holy Spirit, truth honored and valued in the communion of the Saints. For men, to grasp divine truth is a progressive process part of a permanent development. Each and every person walks along this path together with other people, without being the same as the others. Every person is offered and understands truth according to their own religious experience and skills to understand. Ultimate truth (...)
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  11. (2 other versions)“Collective and individual rationality: Maynard Keynes's methodological standpoint and policy prescription”.Andy Denis - 2002 - Research in Political Economy 20:187-215.
    In a world of partially overlapping and partially conflicting interests there is good reason to doubt that self-seeking behaviour at the micro-level will spontaneously lead to desirable social outcomes at the macro-level. Nevertheless, some sophisticated economic writers advocating a laissez-faire policy prescription have proposed various 'invisible hand' mechanisms which can supposedly be relied upon to 'educe good from ill'. Smith defended the 'simple system of natural liberty' as giving the greatest scope to the unfolding of God's will and the working (...)
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  12.  6
    L’ἀλήθεια dell’‘essere’ nel cielo del proemio parmenideo (28, B1 D.-K.).Marco Montagnino - 2018 - Sileno 1:249-294.
    The dóxa is a major aspect of Parmenides’ “scientific” commitment, as evidenced by studies of its discoveries in various fields of knowledge. Among them in astronomy. However, these studies have ended up identifying a scientific plan separate from the mythicalreligious and philosophical one of the first part. This survey explores the possibility of reconsidering the presence in the Parmenides’ dóxa of ontology and theology. It does so by proposing the hypothesis that the proem contains among the multiple semantic-linguistic layers (...)
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  13. A Revolutionary New Metaphysics, Based on Consciousness, and a Call to All Philosophers.Lorna Green - manuscript
    June 2022 A Revolutionary New Metaphysics, Based on Consciousness, and a Call to All Philosophers We are in a unique moment of our history unlike any previous moment ever. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. As I write, the planet is in deep trouble, heat, fires, great storms, and record flooding, (...)
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  14. Understanding the Doctrine of Revelation in Christian Theology.Karthik Philo - manuscript
    Revelation is the supernal proclamation of Divine Reality and divine truths, which is the supernatural initiative that permeates into the peculiar knowledge, for it is fashioned of supernatural truths, as the result of sovereign plan and purpose of its initiator, to humanity. Nowhere does the crisis of theology find a more critical center than in the controversy over the reality and nature of divine disclosure, because of the position of revelation as the postulate of the Christian (...)
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  15. O Conceito do Trabalho: da antiguidade ao século XVI.Emanuel Isaque Cordeiro da Silva - manuscript
    SOCIOLOGIA DO TRABALHO: O CONCEITO DO TRABALHO DA ANTIGUIDADE AO SÉCULO XVI -/- SOCIOLOGY OF WORK: THE CONCEPT OF WORK OF ANTIQUITY FROM TO THE XVI CENTURY -/- RESUMO -/- Ao longo da história da humanidade, o trabalho figurou-se em distintas posições na sociedade. Na Grécia antiga era um assunto pouco, ou quase nada, discutido entre os cidadãos. Pensadores renomados de tal época, como Platão e Aristóteles, deixaram a discussão do trabalho para um último plano. Após várias transformações sociais entre (...)
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  16. The “Non-atheistic-thesis-of-Cartesian-metaphysics”.Rodrigo Alfonso González - 2018 - Filosofia Unisinos 19 (3):213-222.
    In support of Descartes’ epistemology, Lex Newman advances the ‘Non-atheistic-knowledge- thesis’, i.e., indefeasible knowledge cannot be gained unless the existence of God is proved. Here I expound the ‘non-atheistic-thesis-of-Cartesian-metaphysics’, which, unlike Newman’s, refers to how four Cartesian metaphysical conclusions require the existence of God. To test whether such conclusions need divine existence, we may ask what would happen if God did not play any decisive role in the Meditations. As I argue, four unpalatable consequences would follow for Cartesian metaphysics, (...)
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  17. Spinoza’s Labyrinths: Essays on His Metaphysics.Yitzhak Y. Melamed - forthcoming - Oxford University Press.
    Spinoza’s recognition of the unpredictable fortunes of individuals, explicable through the interplay between their intrinsic natures and their susceptibility to external causes, informs his account of political success and – what for him is the same thing – political virtue. Thus, a state may thrive because it has a good constitution (an internal feature), or because it was fortunate not to be surrounded by powerful enemies. Normally, however, it is the combination of both luck and internal qualities that determines the (...)
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  18. Divine Hiddenness Is Costly for Atheists.Perry Hendricks - 2024 - Logos and Episteme 15 (3):353-357.
    I’ve argued that those who endorse the argument from divine hiddenness must give up all pure de jure objections to theism, and this means that endorsing the argument is costly for atheists. Benjamin Curtis claims that this isn’t a significant cost for atheists. I show that—contrary to Curtis—there is a significant cost, and spell out why this is so. Furthermore, I show that my argument functions as a new argument for affirming reformed epistemology—the view that if theism is true, (...)
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  19.  90
    How to be a Divine Topic.C. Naomi Osorio-Kupferblum - forthcoming - In Adriana Jesenková (ed.), Proceedings of the International Scientific Conference of the SPA at SAS "Philosophy as Transcending Boundaries".
    Divine names, i.e. the names religions use to speak of their god(s), pose a special problem to semantics. It is not only disputed whether they are proper names, descriptions, or names of kinds, the dispute between believers and non-believers over the ontological status of their bearers is a further obstacle to offering a single theory that can account for all divine names. But aboutness theory can come to the rescue here. Whatever terms divine names are, they pick (...)
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  20. Divine Atemporal-Temporal Relations: Does Open Theism Have a Better Option?A. S. Antombikums - 2023 - PHILOSOPHY OF RELIGION: ANALYTIC RESEARCHES 7 (2):80–97.
    Open theists argue that God's relationship to time, as conceived in classical theism, is erroneous. They explain that it is contradictory for an atemporal being to act in a temporal universe, including experiencing its temporal successions. Contrary to the atemporalists, redemptive history has shown that God interacts with humans in time. This relational nature of God nullifies the classical notion of God as timelessly eternal. Therefore, it lacks a philosophical and theological basis. Because God is in time, He does not (...)
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  21.  95
    Causalité divine et causalité seconde selon Clauberg.Nabeel Hamid - forthcoming - Les Etudes Philosophiques.
    This article argues that Clauberg defends the theory of concurrentism concerning the relationship between divine and secondary causality. It does so by examining Clauberg's theory of corporeal causation in light of his doctrines of cause in general and of corporeal substance. Clauberg's work represents one of the first attempts to reconcile Cartesian physics with the traditional doctrine in theology, according to which both God and created substances are true and immediate causes of all natural effects, in opposition to the (...)
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  22. Why Plan-Expressivists Can't Pick Up the Moral Slack.Margaret Shea - forthcoming - Oxford Studies in Metaethics.
    This paper raises two problems for plan-expressivism concerning normative judgments about non-corealizable actions: actions which cannot both be performed. First, plan-expressivists associate normative judgment with an attitude which satisfies a corealizability constraint, but this constraint is (in the interpersonal case) unwarranted, and (in the intrapersonal case) warranted only at the price of a contentious normative premise. Ayars (2022) holds that the pair of judgments ‘A should φ’ and ‘B should ψ’ is coherent only if one believes that A (...)
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  23. Divine Commands or Divine Attitudes?Matthey Carey Jordan - 2013 - Faith and Philosophy 30 (2):159-70.
    In this essay, I present three arguments for the claim that theists should reject divine command theory in favor of divine attitude theory. First, DCT implies that some cognitively normal human persons are exempt from the dictates of morality. Second, it is incumbent upon us to cultivate the skill of moral judgment, a skill that fits nicely with the claims of DAT but which is superfluous if DCT is true. Third, an attractive and widely shared conception of Jewish/Christian (...)
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  24. Divine Hiddenness, Divine Silence.Michael C. Rea - 1987 - In Louis P. Pojman (ed.), Philosophy of religion. Mountain View, Calif.: Mayfield. pp. 266-275.
    In the present article, he explains why divine silence poses a serious intellectual obstacle to belief in God, and then goes on to consider ways of overcoming that obstacle. After considering several ways in which divine silence might actually be beneficial to human beings, he argues that perhaps silence is nothing more or less than God’s preferred mode of interaction with creatures like us. Perhaps God simply desires communion rather than overt communication with human beings, and perhaps God (...)
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  25. Divine Simplicity, Aseity, and Sovereignty.Matthew Baddorf - 2017 - Sophia 56 (3):403-418.
    The doctrine of divine simplicity has recently been ably defended, but very little work has been done considering reasons to believe God is simple. This paper begins to address this lack. I consider whether divine aseity or the related notion of divine sovereignty provide us with good reason to affirm divine simplicity. Divine complexity has sometimes been thought to imply that God would possess an efficient cause; or, alternatively, that God would be grounded by God’s (...)
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  26. Divine hiddenness or de jure objections to theism: You cannot have both.Perry Hendricks - 2021 - Analysis 81 (1):27-32.
    De facto objections to theism purport to show that theism is false, whereas de jure objections to theism claim that, whether or not theism is true, belief in God is irrational. Divine hiddenness – the fact that there are people who non-resistantly lack belief in God – is sometimes used as an argument against theism. In this article I will show that accepting the argument from divine hiddenness carries a high cost: it eliminates all de jure objections to (...)
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  27. Infallible Divine Foreknowledge cannot Uniquely Threaten Human Freedom, but its Mechanics Might.T. Ryan Byerly - 2012 - European Journal for Philosophy of Religion 4 (4):73-94.
    It is not uncommon to think that the existence of exhaustive and infallible divine foreknowledge uniquely threatens the existence of human freedom. This paper shows that this cannot be so. For, to uniquely threaten human freedom, infallible divine foreknowledge would have to make an essential contribution to an explanation for why our actions are not up to us. And infallible divine foreknowledge cannot do this. There remains, however, an important question about the compatibility of freedom and foreknowledge. (...)
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  28. Divine Hiddenness and Other Evidence.Charity Anderson & Jeffrey Sanford Russell - 2013 - In L. Kvanvig Jonathan (ed.), Oxford Studies in Philosophy of Religion. Oxford University Press.
    Many people do not know or believe there is a God, and many experience a sense of divine absence. Are these (and other) “divine hiddenness” facts evidence against the existence of God? Using Bayesian tools, we investigate *evidential arguments from divine hiddenness*, and respond to two objections to such arguments. The first objection says that the problem of hiddenness is just a special case of the problem of evil, and so if one has responded to the problem (...)
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  29. Divine Command Theory without a Divine Commander.Robert Bass - 2023 - Journal of Value Inquiry 1:1-19.
    Recent divine command theorists make a serious and impressive case that a sophisticated divine command theory has significant metaethical advantages and can adequately meet traditional objections, such as the Euthyphro problem. I survey the attempt sympathetically with a view to explaining how the divine command theory can deal with traditional objections while delivering on metaethical desiderata, such as providing an account of ethical objectivity. I argue, however, that to the extent that a divine command theory succeeds, (...)
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  30. Retrieving Divine Immensity and Omnipresence.Ross Inman - 2020 - In James M. Arcadi & James T. Turner (eds.), The T&T Clark Handbook of Analytic Theology. New York: T&T Clark/Bloomsbury.
    The divine attributes of immensity and omnipresence have been integral to classical Christian confession regarding the nature of the triune God. Divine immensity and omnipresence are affirmed in doctrinal standards such as the Athanasian Creed (c. 500), the Fourth Lateran Council (1215), the Council of Basel (1431–49), the Second Helvetic Confession (1566), the Westminster Confession of Faith (1647), the Second London Baptist Confession (1689), and the First Vatican Council (1869–70). In the first section of this chapter, I offer (...)
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  31. Divine Justice, Mercy, and Intercession in Anselm's Prayers.Gregory Sadler - 2022 - In Eileen Sweeny & John Slotemaker (eds.), Anselm of Canterbury: New Readings of His Intellectual Methods. Brill. pp. 147-165.
    This paper examines the interrelation between justice and mercy in Anselm’s prayers. Divine justice and human injustice seem to rightly cut off a human being from any assistance, grace, or reformation, since human beings has set themselves in a condition of injustice from which they cannot extricate themselves. Mercy then seems the only solution, but appears not only unjust, but also to trump divine justice, a position inconsistent with Anselm’s explicit statements. So then, how are justice and mercy (...)
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  32. (1 other version)Divine Hiddenness and Inculpable Ignorance.Robert P. Lovering - 2004 - International Journal for Philosophy of Religion 56 (2/3):89-107.
    J. L. Schellenberg claims that the weakness of evidence for God’s existence is not merely a sign that God is hidden, “it is a revelation that God does not exist.” In Divine Hiddenness : New Essays, Michael J. Murray provides a “soul-making” defense of God’s hiddenness, arguing that if God were not hidden, then some of us would lose what many theists deem a good thing: the ability to develop morally significant characters. In this paper, I argue that Murray’s (...)
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  33. Against Divine Truthmaker Simplicity.Noël B. Saenz - 2014 - Faith and Philosophy 31 (4):460-474.
    Divine Simplicity has it that God is absolutely simple. God exhibits no metaphysical complexity; he has neither proper parts nor distinct intrinsic properties. Recently, Jeffrey Brower has put forward an account of divine simplicity that has it that God is the truthmaker for all intrinsic essential predications about him. This allows Brower to preserve the intuitive thought that God is not a property but a concrete being. In this paper, I provide two objections to Brower’s account that are (...)
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  34. Divine Openness and Creaturely Non-Resistant Non-Belief.Daniel Howard-Snyder - 2015 - In Adam Green & Eleonore Stump (eds.), Hidden Divinity and Religious Belief: New Perspectives. Cambridge: Cambridge University Press.
    We might be tempted to think that, necessarily, if God unsurpassably loves such created persons as there may be, then for any capable created person S and time t, God is at t open to being in a positively meaningful and reciprocal conscious relationship with S at t, where one is open to relationship with another only if one never does anything (by commission or omission) that would have the result that the other was prevented from being able, just by (...)
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  35. The divine command theory and objective good.Bruce R. Reichenbach - 1984 - In Rocco Porreco (ed.), The Georgetown Symposium on Ethics: Essays in Honor of Henry Babcock Veatch. Upa. pp. 219-233.
    I reply to criticisms of the divine command theory with an eye to noting the relation of ethics to an ontological ground. The criticisms include: the theory makes the standard of right and wrong arbitrary, it traps the defender of the theory in a vicious circle, it violates moral autonomy, it is a relic of our early deontological state of moral development. I then suggest how Henry Veatch's view of good as an ontological feature of the world provides a (...)
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  36. The Canberra Plan Neglects Ground.Ned Block - 2015 - In Terence Horgan, Marcelo Sabates & David Sosa (eds.), Qualia and Mental Causation in a Physical World: Themes From the Philosophy of Jaegwon Kim. Cambridge, United Kingdom: Cambridge University Press. pp. 105-133.
    This paper argues that the “Canberra Plan” picture of physicalistic reduction of mind--a picture shared by both its proponents and opponents, philosophers as diverse as David Armstrong, David Chalmers Frank Jackson, Jaegwon Kim, Joe Levine and David Lewis--neglects ground (Fine, 2001, 2012). To the extent that the point of view endorsed by the Canberra Plan has an account of the physical/functional ground of mind at all, it is in one version trivial and in another version implausible. In its (...)
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  37.  45
    Cost-Effective Meal Planning Strategies for Maintaining Nutritional Quality in Financial Hardship among Families in Plateau State, Nigeria.Nanbam Ignatius Istifanus - 2024 - International Journal of Home Economics, Hospitality and Allied Research 3 (1):284-293.
    This study addresses the issue of maintaining nutritional quality amidst financial hardship faced by families in Plateau State, Nigeria. Surveys research designed was used for the study. The study covers 3 local government areas in Plateau State, ensuring diverse representation. The sample size of 400 families residing in Plateau State was used. Questionnaire was used to collect data for the study which capture the demographic information, dietary habits, household budget allocation for food, and perceptions of nutritional value. Mean and standard (...)
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  38. (1 other version)Divine Language.Graham Oppy - forthcoming - Sophia.
    This is an initial survey of some philosophical questions about divine language. Could God be a language producer and language user? Could there be a divine private language? Could there be a divine language of thought? The answer to these questions that I shall tentatively defend are, respectively: Yes, No and No. (Because I use some technical terms from recent philosophy of language, there is an appendix to this chapter in which I explain my use of those (...)
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  39. The Divine Comedy’s Construction of its Audience in Paradiso 2.1-18.Jason Aleksander - 2015 - Essays in Medieval Studies 30:1-10.
    Paradiso 2’s sustained direct address warns readers unprepared for its complexities to “turn back to see your shores again…for perhaps losing me, you would be lost,” but then offers the “other few” who crave “the bread of angels” the promise of a marvel that would rival the deeds of the mythological hero Jason. I will argue that, by appearing to impose this choice on its readers, this direct address in fact activates the craving for the bread of angels (for who, (...)
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  40. Foreknowledge & Divine Emotions.Tyler McNabb & Michael DeVito - 2022 - European Journal for Philosophy of Religion 14 (3):115-128.
    . In this essay, we move to further advance the work done on God and emotions by RT Mullins, exploring the role exhaustive divine foreknowledge plays as it relates to God’s emotional life. Given our preliminary investigation at the intersection of divine foreknowledge and divine emotions, and focusing specifically on the neoclassical theistic conception of God, we argue that in light of God’s foreknowledge, his emotional life is dissimilar when compared to that of his creation. That said, (...)
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  41. 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 refers (...)
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  42. Divine Providence and Simple Foreknowledge.David P. Hunt - 1993 - Faith and Philosophy 10 (3):394-414.
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  43. Planning in the We-mode.Raul Hakli & Pekka Mäkelä - 2016 - In Gerhard Preyer & Georg Peter (eds.), Social Ontology and Collective Intentionality: Critical Essays on the Philosophy of Raimo Tuomela with his Responses. Cham: Springer. pp. 117-140.
    In philosophical action theory there is a wide agreement that intentions, often understood in terms of plans, play a major role in the deliberation of rational agents. Planning accounts of rational agency challenge game- and decision-theoretical accounts in that they allow for rationality of actions that do not necessarily maximize expected utility but instead aim at satisfying long-term goals. Another challenge for game-theoretical understanding of rational agency has recently been put forth by the theory of team reasoning in which the (...)
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  44. Divine Hiddenness and Affective Forecasting.Miles Andrews - 2014 - Res Cogitans 5 (1):102-110.
    In this paper I argue that J. L. Schellenberg’s Divine Hiddenness Argument is committed to a problematic implication that is weakened by research in cognitive psychology on affective forecasting. Schellenberg’s notion of a nonresistant nonbeliever logically implies that for any such person, it is true that she would form the proper belief in God if provided with what he calls “probabilifying” evidence for God’s existence. In light of Schellenberg’s commitment to the importance of both affective and propositional belief components (...)
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  45. Divine Ineffability.Guy Bennett-Hunter - 2015 - Philosophy Compass 10 (7):489-500.
    Though largely neglected by philosophers, the concept of ineffability is integral to the Christian mystical tradition, and has been part of almost every philosophical discussion of religious experience since the early twentieth century. After a brief introduction, this article surveys the most important discussions of divine ineffability, observing that the literature presents two mutually reinforcing obstacles to a coherent account of the concept, creating the impression that philosophical reflection on the subject had reached an impasse. The article goes on (...)
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  46. Strategic and Operational Planning As Approach for Crises Management Field Study on UNRWA.Mazen J. Al Shobaki, Youssef M. Abu Amuna & Samy S. Abu Naser - 2017 - International Journal of Information Technology and Electrical Engineering 5 (6):43-47.
    The research aims to study the role of strategic and operational planning as approach for crises management in UNRWA - Gaza Strip field- Palestine. Several descriptive analytical methods were used for this purpose and a survey as a tool for data collection. Community size was (881), and the study sample was stratified random (268). The overall findings of the current study show that strategic and operational planning is performed in UNRWA. The results of static analysis show that there are a (...)
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  47. An Argument from Divine Beauty Against Divine Simplicity.Matthew Baddorf - 2017 - Topoi 36 (4):657-664.
    Some versions of the doctrine of divine simplicity imply that God lacks really differentiated parts. I present a new argument against these views based on divine beauty. The argument proceeds as follows: God is beautiful. If God is beautiful, then this beauty arises from some structure. If God’s beauty arises from a structure, then God possesses really differentiated parts. If these premises are true, then divine simplicity is false. I argue for each of the argument’s premises and (...)
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  48. Divine Freedom and Free Will Defenses.W. Paul Franks - 2015 - Heythrop Journal 56 (1):108-119.
    This paper considers a problem that arises for free will defenses when considering the nature of God's own will. If God is perfectly good and performs praiseworthy actions, but is unable to do evil, then why must humans have the ability to do evil in order to perform such actions? This problem has been addressed by Theodore Guleserian, but at the expense of denying God's essential goodness. I examine and critique his argument and provide a solution to the initial problem (...)
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  49. Divine Command Theory and Moral Supervenience.Blake McAllister - 2016 - Philosophia Christi 18 (1):65-78.
    Mark Murphy argues that the property identity version of divine command theory, coupled with the doctrine that God has freedom in commanding, violates the supervenience of the moral on the nonmoral. In other words, they permit two situations exactly alike in nonmoral facts to differ in moral facts. I give three arguments to show that a divine command theorist of this sort can consistently affirm moral supervenience. Each argument contends that there are always nonmoral differences between worlds with (...)
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  50. 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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