Results for 'eternal truths'

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  1. Francisco Suárez on Eternal Truths, Eternal Essences, and Extrinsic Being.Brian Embry - 2017 - Ergo: An Open Access Journal of Philosophy 4.
    It is necessarily true that water is H2O, but it is a contingent fact that there is any water at all. Water therefore seems ill suited to ground the necessary truth that water is H2O. One view traditionally attributed to Scotus and Henry of Ghent was that while water is contingent, the essence of water is necessary; hence, the essence of water can ground the so-called eternal truth that water is H2O. Francisco Suárez rejects this view on the grounds (...)
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  2. Eternal Truths and Laws of Nature.Dennis Des Chene - manuscript
    Are the laws of nature among the eternal truths that, according to Descartes, are created by God? The basis of those laws is the immutability of the divine will, which is not an eternal truth, but a divine attribute. On the other hand, the realization of those laws, and in particular, the quantitative consequences to be drawn from them, depend upon the eternal truths insofar as those truths include the foundations of geometry and arithmetic.
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  3. Spinoza’s ‘Infinite Modes’ Reconsidered.Kristin Primus - 2019 - Journal of Modern Philosophy 1 (1):1-29.
    My two principal aims in this essay are interconnected. One aim is to provide a new interpretation of the ‘infinite modes’ in Spinoza’s Ethics. I argue that for Spinoza, God, conceived as the one infinite and eternal substance, is not to be understood as causing two kinds of modes, some infinite and eternal and the rest finite and non-eternal. That there cannot be such a bifurcation of divine effects is what I take the ‘infinite mode’ propositions, E1p21–23, (...)
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  4. Leibniz and the Problem of Temporary Truths.Giovanni Merlo - 2017 - The Leibniz Review 27:31-63.
    Not unlike many contemporary philosophers, Leibniz admitted the existence of temporary truths, true propositions that have not always been or will not always be true. In contrast with contemporary philosophers, though, Leibniz conceived of truth in terms of analytic containment: on his view, the truth of a predicative sentence consists in the analytic containment of the concept expressed by the predicate in the concept expressed by the subject. Given that analytic relations among concepts are eternal and unchanging, the (...)
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  5. Clear and Distinct Perception in Descartes's Philosophy.Shoshana Smith - 2005 - Dissertation, University of California Berkeley
    (Shoshana Smith now goes by her married name, Shoshana Brassfield: http://philpapers.org/profile/37640) Descartes famously claims that everything we perceive clearly and distinctly is true. Although this rule is fundamental to Descartes’s theory of knowledge, readers from Gassendi and Leibniz onward have complained that unless Descartes can say explicitly what clear and distinct perception is, how we know when we have it, and why it cannot be wrong, then the rule is empty. I offer a detailed analysis of clear and distinct perception, (...)
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  6. Thomas Aquinas on the Perpetual Truth of Essential Propositions.Gloria Frost - 2010 - History of Philosophy Quarterly 27 (3):197-213.
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  7.  36
    Book Review Self Knowledge by Nome. [REVIEW]Swami Narasimhananda - 2010 - Prabuddha Bharata or Awakened India 115 (11):647.
    This book is the retelling of the tenets of Advaita Vedanta in the light of Sri Ramana Maharishi's teachings by Nome in simple and poetic English. This gives one access to these eternal truths in a simple and lucid language.
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  8. Does a Truly Ultimate God Need to Exist?Johann Platzer - 2019 - Sophia 58 (3):359-380.
    We explore a ‘Neo-Cartesian’ account of divine ultimacy that raises the concept of God to its ultimate level of abstraction so that we can do away with even the question of his existence. Our starting point is God’s relation to the logical and metaphysical order of reality and the views of Descartes and Leibniz on this topic. While Descartes held the seemingly bizarre view that the eternal truths are freely created by God, Leibniz stands for the mainstream view (...)
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  9. Badiou and the Violence of Thought: Radical Choice, Subjectivity and Truth.Christopher Satoor - manuscript
    What does it mean to take “one more step, a single step” … towards universality? What does it mean to be forced to think and what kind of thought would we need in order to make the logic of the world shift? For Badiou, philosophy must be reckless or it is simply nothing at all. Thought must force a shift in the laws of a world. This recklessness is the violence of thought; it is the unknown form of a discipline, (...)
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  10.  42
    The Creation of Necessity.Beth Seacord - 2015 - Journal of Philosophical Investigations at University of Tabriz 9 (17):153-171.
    In Descartes theological writing, he promotes two jointly puzzling theses: T1) God freely creates the eternal truths and T2) The eternal truths are necessarily true. According to T1 God freely chooses which propositions to make necessary, contingent and possible. However the Creation Doctrine makes the acceptance of T2 tenuous for the Creation Doctrine implies that God could have acted otherwise--instantiating an entirely different set of necessary truths. Jonathan Bennett seeks to reconcile T1 and T2 by (...)
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  11. Proofs of God in Early Modern Europe.Lloyd Strickland - 2018 - Waco, TX, USA: Baylor University Press.
    Proofs of God in Early Modern Europe offers a fascinating window into early modern efforts to prove God’s existence. Assembled here are twenty-two key texts, many translated into English for the first time, which illustrate the variety of arguments that philosophers of the seventeenth and eighteenth centuries offered for God. These selections feature traditional proofs—such as various ontological, cosmological, and design arguments—but also introduce more exotic proofs, such as the argument from eternal truths, the argument from universal aseity, (...)
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  12.  63
    Mahdollisuus, välttämättömyys ja luodut ikuiset totuudet Descartesin filosofiassa.Forsman Jan - 2016 - In Ilkka Niiniluoto, Tuomas Tahko & Teemu Toppinen (eds.), Mahdollisuus. Helsinki: Philosophical Society of Finland. pp. 120-129.
    Tässä artikkelissa käsittelen Descartesin ikuisten totuuksien välttämättömyyteen liittyvää ongelmaa. Teoksessa Mietiskelyjä ensimmäisestä filosofiasta (1641–1642) Descartes nostaa esiin käsitteen ikuisista totuuksista, käyttäen esimerkkinään kolmiota. Kolmion muuttumattomaan ja ikuiseen luontoon kuuluu esimerkiksi, että sen kolme kulmaa ovat yhteenlaskettuna 180°. Se on totta kolmiosta, vaikka yhtään yksittäistä kolmiota ei olisi koskaan ollutkaan olemassa. Eräät ajattelemieni asioiden piirteet ovat siis Descartesin mukaan ajattelustani riippumattomia. Ikuisia totuuksia ovat ainakin matemaattiset ja geometriset tosiseikat sekä ristiriidan laki. Samoin Descartesin kuuluisa lause “ajattelen, siis olen” lukeutuu ikuisten totuuksien (...)
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  13. Temporalité de la Genèse Chez Maurice Blondel Et Pierre Teilhard de Chardin. Esquisse D’Un Rapprochement.Philippe Gagnon - 2002 - Science Et Esprit 54 (1):75-95.
    Teilhard has never given up on permanence behind change, whereas Blondel, although interested by permanence, presents a very keen consciousness of irreversibility. Blondel attempts to construct an ontology that integrates this fact of change or becoming. Would this have satisfied Teilhard? Blondel develops a "logic of moral life" insisting on the initial option right to the end of our destiny. Teilhard develops a consciousness of time with a direct hold on a world apprehended first by the senses, whereas Blondel is (...)
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  14. “Sounding Out Idols”: Knowledge, History and Metaphysics in Human, All Too Human and Twilight of the Idols.Pietro Gori - 2009 - In Volker Gerhard & Renate Reschke (eds.), Nietzscheforschung, vol. 16. pp. 239-247.
    "Twilight of the Idols" plays an important role in Nietzsche’s work, since it represents the opening writing of the philosophical project called "Transvaluation of all values". In that text, Nietzsche aims to sound out the "eternal idols", which means to disclose the inconsistency of the principles of traditional metaphysics. The way Nietzsche addresses the "old truths" in Twilight of the Idols leads back to his early writings, when his theory of knowledge is first outlined, inspired by Schopenhauer as (...)
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  15. Trivial Truths and the Aim of Inquiry.NicK Treanor - 2014 - Philosophy and Phenomenological Research 89 (3):552-559.
    A pervasive and influential argument appeals to trivial truths to demonstrate that the aim of inquiry is not the acquisition of truth. But the argument fails, for it neglects to distinguish between the complexity of the sentence used to express a truth and the complexity of the truth expressed by a sentence.
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  16. Negative Truths From Positive Facts.Colin Cheyne & Charles Pigden - 2006 - Australasian Journal of Philosophy 84 (2):249 – 265.
    According to the truthmaker theory that we favour, all contingent truths are made true by existing facts or states of affairs. But if that is so, then it appears that we must accept the existence of the negative facts that are required to make negative truths (such as 'There is no hippopotamus in the room.') true. We deny the existence of negative facts, show how negative truths are made true by positive facts, point out where the (reluctant) (...)
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  17. Eternal Sunshine of the Spotless Mind and the Morality of Memory.Christopher Grau - 2006 - Journal of Aesthetics and Art Criticism 64 (1):119–133.
    In this essay I argue that the film Eternal Sunshine of the Spotless Mind eloquently and powerfully suggests a controversial philosophical position: that the harm caused by voluntary memory removal cannot be entirely understood in terms of harms that are consciously experienced. I explore this possibility through a discussion of the film that includes consideration of Nagel and Nozick on unexperienced harms, Kant on duties to oneself, and Murdoch on the requirements of morality.
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  18. Eternal Life as Knowledge of God: An Epistemology of Knowledge by Acquaintance and Spiritual Formation.Brandon L. Rickabaugh - 2013 - Journal of Spiritual Formation and Soul Care 6 (2):204-228.
    Spiritual formation currently lacks a robust epistemology. Christian theology and philosophy often spend more time devoted to an epistemology of propositions rather than an epistemology of knowing persons. This paper is an attempt to move toward a more robust account of knowing persons in general and God in particular. After working through various aspects of the nature of this type of knowledge this theory is applied to specific issues germane to spiritual formation, such as the justification of understanding spiritual growth (...)
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  19. Truths Qua Grounds.Ghislain Guigon - 2018 - Philosophy and Phenomenological Research 97 (1):99-125.
    A number of philosophers have recently found it congenial to talk in terms of grounding. Grounding discourse features grounding sentences that are answers to questions about what grounds what. The goal of this article is to explore and defend a counterpart-theoretic interpretation of grounding discourse. We are familiar with David Lewis's applications of the method of counterpart theory to de re modal discourse. Counterpart-theoretic interpretations of de re modal idioms and grounding sentences share similar motivations, mechanisms, and applications. I shall (...)
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  20. Necessary Truths, Evidence, and Knowledge.Artūrs Logins - 2016 - Filosofia Unisinos 17 (3):302-307.
    According to the knowledge view of evidence notoriously defended by Timothy Williamson (2000), for any subject, her evidence consists of all and only her propositional knowledge (E=K). Many have found (E=K) implausible. However, few have offered arguments against Williamson’s positive case for (E=K). In this paper, I propose an argument against Williamson’s positive case in favour of (E=K). Central to my argument is the possibility of the knowledge of necessary truths. I also draw some more general conclusions concerning theorizing (...)
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  21.  91
    Some Truths Don’T Matter: The Case of Strong Sustainability.C. Tyler DesRoches - 2019 - Ethics, Policy and Environment 22 (2):184-196.
    ABSTRACTThe proponents of strong sustainability have advanced four main arguments for the non-substitutability of natural capital: the existence argument, the Aristotelian argument, the motivation argument, and the argument from critical natural capital. This paper argues that the first three arguments fail while the fourth cannot be properly assessed without clarifying the notion of critical natural capital. To that end, this paper develops a specific account of critical natural capital as ecological conditions required for the continued existence of economic agents. This (...)
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  22. Truths and Processes: A Critical Approach to Truthmaker Theory.Gustavo Picazo - 2014 - Philosophia 42 (3):713-739.
    The starting point of this paper is the idea that linguistic representation is the result of a global process: a process of interaction of a community of cognitive-linguistic agents, with one another and with the environment. I maintain that the study of truth, meaning and related notions should be addressed without losing perspective of this process, and I oppose the ‘static’ or ‘analytic’ approach, which is fundamentally based on our own knowledge of the conventional meaning of words and sentences, and (...)
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  23.  19
    Fabricated Truths and the Pathos of Proximity: What Would Be a Nietzschean Philosophy of Contemporary Technoscience?Hub Zwart - 2019 - Foundations of Science 24 (3):457-482.
    In recent years, Nietzsche’s views on science attracted a considerable amount of scholarly attention. Overall, his attitude towards science tends to be one of suspicion, or ambivalence at least. My article addresses the “Nietzsche and science” theme from a slightly different perspective, raising a somewhat different type of question, more pragmatic if you like, namely: how to be a Nietzschean philosopher of science today? What would the methodological contours of a Nietzschean approach to present-day research areas amount to? In other (...)
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  24. Fundamental and Derivative Truths.J. R. G. Williams - 2010 - Mind 119 (473):103 - 141.
    This article investigates the claim that some truths are fundamentally or really true — and that other truths are not. Such a distinction can help us reconcile radically minimal metaphysical views with the verities of common sense. I develop an understanding of the distinction whereby Fundamentality is not itself a metaphysical distinction, but rather a device that must be presupposed to express metaphysical distinctions. Drawing on recent work by Rayo on anti-Quinean theories of ontological commitments, I formulate a (...)
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  25. Maurinian Truths : Essays in Honour of Anna-Sofia Maurin on Her 50th Birthday.Robin Stenwall & Tobias Hansson Wahlberg (eds.) - 2019 - Lund, Sverige: Department of Philosophy, Lund University.
    This book is in honour of Professor Anna-Sofia Maurin on her 50th birthday. It consists of eighteen essays on metaphysical issues written by Swedish and international scholars.
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  26. Truths Containing Empty Names.Michael McKinsey - 2016 - In Piotr Stalmaszczyk & Luis Fernandez Moreno (eds.), Philosophical Approaches to Proper Names. Peter Lang. pp. 175-202.
    Abstract. On the Direct Reference thesis, proper names are what I call ‘genuine terms’, terms whose sole semantic contributions to the propositions expressed by their use are the terms’ semantic referents. But unless qualified, this thesis implies the false consequence that sentences containing names that fail to refer can never express true or false propositions. (Consider ‘The ancient Greeks worshipped Zeus’, for instance.) I suggest that while names are typically and fundamentally used as genuine terms, there is a small class (...)
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  27. What Makes Logical Truths True?Constantin C. Brîncuș - 2016 - Logos and Episteme 7 (3): 249-272.
    The concern of deductive logic is generally viewed as the systematic recognition of logical principles, i.e., of logical truths. This paper presents and analyzes different instantiations of the three main interpretations of logical principles, viz. as ontological principles, as empirical hypotheses, and as true propositions in virtue of meanings. I argue in this paper that logical principles are true propositions in virtue of the meanings of the logical terms within a certain linguistic framework. Since these principles also regulate and (...)
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  28. Narrating Truths Worth Living: Addiction Narratives.Doug McConnell & Anke Snoek - 2012 - American Journal of Bioethics Neuroscience 3 (4):77-78.
    Self-narrative is often, perhaps primarily, a tool of self- constitution, not of truth representation. We explore this theme with reference to our own recent qualitative interviews of substance-dependent agents. Narrative self- constitution, the process of realizing a valued narrative projection of oneself, depends on one’s narrative tracking truth to a certain extent. Therefore, insofar as narratives are successfully realized, they have a claim to being true, although a certain amount of self-deception typically comes along for the ride. We suggest that, (...)
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  29. 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 (...)
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  30. Analytic Truths and Kripke’s Semantic Turn.Zsófia Zvolenszky - 2006 - Croatian Journal of Philosophy 6 (2):327-341.
    In his influential Naming and Necessity lectures, Saul Kripke made new sense of modal statements: “Kant might have been a bachelor”, “Königsberg is necessarily identical with Kaliningrad”. Many took the notions he introduced-metaphysical necessity and rigid designation -- to herald new metaphysical issues and have important consequences. In fact, the Kripkean insight is at bottom semantic, rather than metaphysical: it is part of how proper names work that they purport to refer to individuals to whom modal properties can be ascribed. (...)
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  31. Against Moral Truths.Seungbae Park - 2012 - Cultura 9 (1):179-194.
    I criticize the following three arguments for moral objectivism. 1. Since we assess moral statements, we can arrive at some moral truths (Thomson, 2006). 2. One culture can be closer to truths than another in moral matters because the former can be closer to truths than the latter in scientific matters (Pojman, 2008). 3. A moral judgment is shown to be true when it is backed up by reason (Rachels and Rachels, 2010). Finally, I construct a dilemma (...)
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  32. Nietzsche and Eternal Recurrence.Arnold Zuboff - 1973 - In Robert C. Solomon (ed.), Nietzsche: A Collection of Critical Essays. pp. 343-357.
    I critically examine Nietzsche’s argument in The Will to Power that all the detailed events of the world are repeating infinite times (on account of the merely finite possible arrangements of forces that constitute the world and the inevitability with which any arrangement of force must bring about its successors). Nietzsche celebrated this recurrence because of the power of belief in it to bring about a revaluation of values focused wholly on the value of one’s endlessly repeating life. Belief in (...)
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  33. Leibniz on Eternal Punishment.Lloyd Strickland - 2009 - British Journal for the History of Philosophy 17 (2):307-331.
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  34. Death and Eternal Recurrence.Lars Bergström - 2013 - In Feldman Bradley (ed.), The Oxford Handbook of Philosophy of Death. Oxford U P.
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  35. Presentism and Grounding Past Truths.Matthew Davidson - 2013 - In Roberto Ciuni, Giuliano Torrengo & Kristie Miller (eds.), New Papers on the Present: Focus on Presentism. Verlag. pp. 153-172.
    In this paper I will consider a number of responses to the grounding problem for presentism. I don’t think that the grounding problem is a damning problem for the presentist (it seems to me that presentism has much more serious problems with cross-time relations and relativity). But each of the solutions comes at a cost, and some are much pricier than others. I will set out what I take these costs to be when I examine each response to the grounding (...)
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  36.  91
    Global Safety: How to Deal with Necessary Truths.Jaakko Hirvelä - 2019 - Synthese 196 (3):1167-1186.
    According to the safety condition, a subject knows that p only if she would believe that p only if p was true. The safety condition has been a very popular necessary condition for knowledge of late. However, it is well documented that the safety condition is trivially satisfied in cases where the subject believes in a necessary truth. This is for the simple reason that a necessary truth is true in all possible worlds, and therefore it is true in all (...)
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  37. The Eternal Recurrence of the Same as the Gift of Difference: Naming the Enigma, the Enigma of Names.John Krummel - 1996 - PoMo Magazine 2 (1):31-46.
    Published in PoMo Magazine vol. 2, nr. 1 (Spring/Summer 1996) during my years as a grad student at the New School. I examine Nietzsche's presentation of the eternal recurrence, and discuss its interpretations by Heidegger, Bataille, Derrida, Klossowski, Stambaugh, and Vattimo. I will be returning to Nietzsche in the future.
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  38. On Pathological Truths.Damian Szmuc & Lucas Rosenblatt - 2014 - Review of Symbolic Logic 7 (4):601-617.
    In Kripke’s classic paper on truth it is argued that by adding a new semantic category different from truth and falsity it is possible to have a language with its own truth predicate. A substantial problem with this approach is that it lacks the expressive resources to characterize those sentences which fall under the new category. The main goal of this paper is to offer a refinement of Kripke’s approach in which this difficulty does not arise. We tackle this characterization (...)
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  39. Eternal Recurrence and Nihilism: Adding Weight to the Unbearable Lightness of Action.Nadeem J. Z. Hussain - manuscript
    (Version 2.4) I have argued elsewhere for ascribing an error theory about all normative and evaluative judgements to Nietzsche. Such a nihilism brings with it a puzzle: how could we—or at least the select few of us being addressed by Nietzsche—continue in the face of this nihilism? This is a philosophical puzzle and so, defeasibly, an interpretive puzzle. If there is no theory it would make sense for Nietzsche to have about how the select few could go on, then this (...)
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  40. Epistemic Closure, Home Truths, and Easy Philosophy.Walter Horn - 2018 - Journal of Philosophy 115 (1):34-51.
    In spite of the intuitiveness of epistemic closure, there has been a stubborn stalemate regarding whether it is true, largely because some of the “Moorean” things we seem to know easily seem clearly to entail “heavyweight” philosophical things that we apparently cannot know easily—or perhaps even at all. In this paper, I will show that two widely accepted facts about what we do and don’t know—facts with which any minimally acceptable understanding of knowledge must comport—are jointly inconsistent with the truth (...)
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  41. Nietzsche’s Thirst For India: Schopenhauerian, Brahmanist, and Buddhist Accents In Reflections on Truth, the Ascetic Ideal, and the Eternal Return.S. M. Amadae - 2004 - Idealistic Studies 34 (3):239-262.
    This essay represents a novel contribution to Nietzschean studies by combining an assessment of Friedrich Nietzsche’s challenging uses of “truth” and the “eternal return” with his insights drawn from Indian philosophies. Specifically, drawing on Martin Heidegger’s Nietzsche, I argue that Nietzsche’s critique of a static philosophy of being underpinning conceptual truth is best understood in line with the Theravada Buddhist critique of “self ” and “ego” as transitory. In conclusion, I find that Nietzsche’s “eternal return” can be understood (...)
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  42. Eternal Immolation: Could a Trinitarian Coordinating-Concept for Theistic Metaphysics Solve the Problems of Theodicy?Damiano Migliorini - 2017 - International Journalof Philosophy and Theology 5 (1).
    The author contextualizes the Problem of Evil in Open Theism system, listing its main theses, primarily the logicof- love-defense (and free-will-defense) connected to Trinitarian speculation. After evaluating the discussion in Analytic Philosophy of Religion, the focus is on the personal mystery of evil, claiming that, because of mystery and vagueness, the Problem of Evil is undecidable. Recalling other schools of thought (Pareyson: ontology of freedom; Moltmann: Dialectical theology; Kenotic theology; Original Sin hermeneutics), the author tries to grasp their common insights. (...)
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  43.  84
    On Eternal Punishment: A Brief Dialogue.Richard Oxenberg - manuscript
    In this brief dialogue I consider the humanity and morality of the doctrine of eternal punishment.
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  44. The Eternal Unprovability Filter – Part I.Kiran Pai - 2016 - Dissertation, Thinkstrike
    I prove both the mathematical conjectures P ≠ NP and the Continuum Hypothesis are eternally unprovable using the same fundamental idea. Starting with the Saunders Maclane idea that a proof is eternal or it is not a proof, I use the indeterminacy of human biological capabilities in the eternal future to show that since both conjectures are independent of Axioms and have definitions connected with human biological capabilities, it would be impossible to prove them eternally without the creation (...)
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  45.  76
    Ontological Pluralism, Abhidharma Metaphysics, and the Two Truths: A Response to Kris McDaniel.Andrew Brenner - 2020 - Philosophy East and West 70 (2):543-557.
    Kris McDaniel has recently proposed an interpretation of the distinction between conventional truth and ultimate truth, as that distinction is made within Abhidharma metaphysics. According to McDaniel's proposal, the distinction between conventional truth and ultimate truth is closely connected with a similar distinction between conventional existence and ultimate existence. What is more, the distinction between conventional existence and ultimate existence should be interpreted along ontological pluralist lines: the difference between things that ultimately exist and things that merely conventionally exist amounts (...)
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  46.  74
    Trout, J. D. , Wondrous Truths: The Improbable Triumph of Modern Science, New York: Oxford University Press, 264pp, ISBN 978-0199385072. [REVIEW]Nicholas Maxwell - 2017 - Acta Baltica Historiae Et Philosophiae Scientiarum 5 (2):108-115.
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  47. Anti-Luck Epistemologies and Necessary Truths.Jeffrey Roland & Jon Cogburn - 2011 - Philosophia 39 (3):547-561.
    That believing truly as a matter of luck does not generally constitute knowing has become epistemic commonplace. Accounts of knowledge incorporating this anti-luck idea frequently rely on one or another of a safety or sensitivity condition. Sensitivity-based accounts of knowledge have a well-known problem with necessary truths, to wit, that any believed necessary truth trivially counts as knowledge on such accounts. In this paper, we argue that safety-based accounts similarly trivialize knowledge of necessary truths and that two ways (...)
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  48. There is no set of all truths.Patrick Grim - 1984 - Analysis 44 (4):206.
    A Cantorian argument that there is no set of all truths. There is, for the same reason, no possible world as a maximal set of propositions. And omniscience is logically impossible.
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  49. An Eternal Society Paradox.Wade A. Tisthammer - 2020 - Aporia 30 (1):49-58.
    An eternal society with the abilities of ordinary humans in each year of its existence would have had the ability to actualize a logical contradiction. This fact casts doubt on the metaphysical possibility of an infinite past. In addition to using this paradox in an argument against an infinite past, one can also use the paradox mutatis mutandis as a decisive argument against the sempiternality of God.
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  50. Editorial: Time & Experience: Twins of the Eternal Now?Gregory M. Nixon - 2010 - Journal of Consciousness Exploration and Research 1 (5):482-489.
    In what follows, I suggest that, against most theories of time, there really is an actual present, a now, but that such an eternal moment cannot be found before or after time. It may even be semantically incoherent to say that such an eternal present exists since “it” is changeless and formless (presumably a dynamic chaos without location or duration) yet with creative potential. Such a field of near-infinite potential energy could have had no beginning and will have (...)
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