Results for 'heavenly principle'

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  1. Heaven, Earth and Man: The World in the Philosophy of the Western Han Dynasty.Ivana Buljan - 2024 - Književna Smotra 56 (213):3-24.
    The Han Dynasty (206 BC – 220 AD) was the first stable, long-lasting and politically powerful Chinese empire. This meant a formative period during which the administrative structure and political and cultural patterns that were largely followed by subsequent Chinese dynasties were established. Additionally, the conception of the world was developed and systematized which influenced not only the traditional but also the contemporary Chinese understanding of the world. Although it is a key period of Chinese history, the philosophy of the (...)
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  2. Bringing "The True Meaning of the Lord of Heaven” to Unreached People.Jacob Joseph Andrews & Robert A. Andrews - 2024 - Journal of the Evangelical Missiological Society 4 (1):17-28.
    Matteo Ricci (1552-1610) was an Italian Jesuit and one of the first Christian missionaries to China in the modern era. He was a genuine polymath—a translator, cartographer, mathematician, astronomer, and musician. Above all, Ricci was a missionary for the gospel. As we briefly examine his 1603 seminal work, The True Meaning of the Lord of Heaven, our hope is that we, as evangelical educators, will perceive some of the deeper principles necessary for our own missionary work among unreached people.
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  3. Some Considerations About the Discovery of Principles of Justice.David Suits - 1978 - Eidos: The Canadian Graduate Journal of Philosophy 1 (1):50-67.
    I am concerned primarily with Rawls’s idea of the contract device as a tool for generating principles of justice. In this paper I hope to make plausible the claim that the original position device presupposes a certain fundamental principle of justice. If I am right that rules are necessary, in the first instance, in order to avoid, as much as possible, “appeals to Heaven” (to use Locke's phrase), then have we not already hit upon a principle of justice? (...)
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  4. Early confucian principles: The potential theoretic foundation of democracy in modern china.Keqian Xu - 2006 - Asian Philosophy 16 (2):135 – 148.
    The subtle and complex relation between Confucianism and modern democracy has long been a controversial issue, and it is now again becoming a topical issue in the process of political modernization in contemporary China. This paper argues that there are some quite basic early Confucian values and principles that are not only compatible with democracy, but also may become the theoretic foundation of modern democracy in China. Early Confucianism considers 'the people's will' as the direct representative of 'Heaven's will', with (...)
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  5.  8
    Principle, Things, and Four Stances of Chinese Moral Philosophy. [REVIEW]Yiheng Ding - 2025 - Journal of Social and Political Philosophy 4 (1):74-80.
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  6. The Problem of Evil and the Pauline Principle: Consent, Logical Constraints, and Free Will.Marilie Coetsee - 2023 - Religions 14 (1):1-15.
    James Sterba uses the Pauline Principle to argue that the occurrence of significant, horrendous evils is logically incompatible with the existence of a good God. The Pauline Principle states that (as a rule) one must never do evil so that good may come from it, and according to Sterba, this principle implies that God may not permit significant evils even if that permission would be necessary to secure other, greater goods. By contrast, I argue that the occurrence (...)
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  7. 先秦儒家关于“欲”的理论 (Pre-Qin Confucian Theory on Human Desires).Keqian Xu - 2006 - 中州学刊 (Academic Journal of Zhongzhou) 2006 (1):166-170.
    The theory about human desire is one important component in early Confucian theory of humanity. It is worth our attention that Pre-Qin Confucians never put human desire at the absolute opposite position to the Heavenly Principle, as their successors do. Contrarily, they generally believe that the desire is the inseparable property of normal human nature, and making efforts to satisfy the human desire is reasonable. Only in terms of reducing the conflicts between human desire and the limited resources (...)
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  8. 內在感應何以可能?——基於對張載與程頤感應說的考察 How is Internal Resonance Possible? — An Inquiry into Resonance Theories Advanced by Zhang Zai and Cheng Yi.Yuanping Shi - 2024 - Култура 51 (600):181-194.
    北宋理學家張載和程頤創造性地提出了內在感應論及其實踐問題。張載認為內在感應論以「靜中之動」的動力模式為特徵,且十分強調「至靜」的境界在道德實踐中的重要性。「神」和「地氣」為至靜的太虛能夠產生內在感應活 動提供了動力。相較之下,程頤明確反對「靜中之動」的模式,他通過揭示天理在兩端的互動中持續向內感發,闡明瞭天理擁有不竭內在動力的可能性。這種可能性在主體層面體現為主動的誠意在與邪念的抵抗中不斷湧現。總體 而言,張載和程頤的感應論分別以太虛的「靜中之動」和天理的「恆久之動」為特徵,代表了兩種不同的感應動力模式和修養路徑。兩位儒者從各自獨特的視角論證了內在感應的可能性,從而為傳統感應論注入了新的理論意涵。 Abstract: Northern Song Confucian scholars Zhang Zai and Cheng Yi creatively formulated the theory of internal resonance along with its practical implications. Zhang Zai posited that internal resonance manifests as a dynamic pattern of “motion within stillness,” emphasizing the significance of the state of “ultimate tranquility” in moral refinement. The “numinous” (shen) and “earthly energy” (diqi) serve as the driving forces for the emergence of internal resonance activities within the state of the great void tranquility. In contrast, Cheng Yi (...)
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  9. How to Apply Molinism to the Theological Problem of Moral Luck.Robert J. Hartman - 2014 - Faith and Philosophy 31 (1):68-90.
    The problem of moral luck is that a general fact about luck and an intuitive moral principle jointly imply the following skeptical conclusion: human beings are morally responsible for at most a tiny fraction of each action. This skeptical conclusion threatens to undermine the claim that human beings deserve their respective eternal reward and punishment. But even if this restriction on moral responsibility is compatible with the doctrine of the final judgment, the quality of one’s afterlife within heaven or (...)
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  10.  72
    Time Travel May Provide Closure for Autistic Grievances (9th edition).Alexander Ohnemus - forthcoming - Elk Grove: Self-published.
    Of course we should NOT rely on the unlikelihood that a parallel universe has unlimited resources, especially since paraellel universes mst NOT exist, and many resources are intangible and sentimental. Yet UNLIKELY, but possibly, the parallel universe that our holographic universe derives from, may have unlimited both natural and economic resources. automated gateway process: AI using the gateway process to travel back in time and manifest desires. 1)First program an artificial brain. 2)Have the Artificial brain complete the gateway process. 3)Go (...)
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  11. The Universe of Science. The Architectonic Ideas of Science, Sciences and Their Parts in Kant.Michael Lewin - 2020 - Kantian Journal 39 (2):26-45.
    I argue that Kant has developed a broad systematic account of the architectonic functionality of pure reason that can be used and advanced in contemporary contexts. Reason, in the narrow sense, is responsible for the picture of a well-ordered universe of science consisting of architectonic ideas of science, sciences and parts of sciences. In the first section (I), I show what Kant means by the architectonic ideas by explaining and interrelating the concepts of (a) the faculty of reason, (b) ideas (...)
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  12. (1 other version)Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017.Michael Starks - 2017 - Las Vegas, NV USA: Reality Press.
    This collection of articles was written over the last 10 years and edited to bring them up to date (2017). The copyright page has the date of the edition and new editions will be noted there as I edit old articles or add new ones. All the articles are about human behavior (as are all articles by anyone about anything), and so about the limitations of having a recent monkey ancestry (8 million years or much less depending on viewpoint) and (...)
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  13. Cesalpino on Sensitive Powers and the Question of Divine Immanence.Andreas Blank - 2023 - In Fabrizio Baldassarri & Craig Martin, Andrea Cesalpino and Renaissance Aristotelianism. New York: Bloomsbury. pp. 69-87.
    Nicolaus Taurellus (1547-1606) developed a detailed critique of Cesalpino’s cardiocentric physiology, challenging the causal roles that Cesalpino ascribed to the heart, blood, vital spirits and vital heat in the origin of sensitive powers. He also rejected Cesalpino’s view that a cardiocentric physiology of sensation could be used as an analogy to explain in what sense the universe could be understood as being animated. The central point of Taurellus’s critique is that Cesalpino’s treatment of vital heat implies a theory of divine (...)
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  14. Kant in English: An Index.Daniel Fidel Ferrer - 2017 - Surprise AZ: Verlag Daniel FIdel Ferrer.
    Kant in English: An Index / By Daniel Fidel Ferrer. ©Daniel Fidel Ferrer, 2017. Pages 1 to 2675. Includes bibliographical references. Index. 1. Ontology. 2. Metaphysics. 3. Philosophy, German. 4. Thought and thinking. 5. Kant, Immanuel, 1724-1804. 6. Practice (Philosophy). 7. Philosophy and civilization. 8). Kant, Immanuel, 1724-1804 -- Wörterbuch. 9. Kant, Immanuel, 1724-1804 -- Concordances. 10. Kant, Immanuel, 1724-1804 -- 1889-1976 – Indexes. I. Ferrer, Daniel Fidel, 1952-. MOTTO As a famous motto calls us back to Kant, Otto Liebmann’s (...)
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  15. Aristotle on Kosmos and Kosmoi.Monte Johnson - 2019 - In Phillip Sidney Horky, Cosmos in the Ancient World. New York: Cambridge University Press. pp. 74-107.
    The concept of kosmos did not play the leading role in Aristotle’s physics that it did in Pythagorean, Atomistic, Platonic, or Stoic physics. Although Aristotle greatly influenced the history of cosmology, he does not himself recognize a science of cosmology, a science taking the kosmos itself as the object of study with its own phenomena to be explained and its own principles that explain them. The term kosmos played an important role in two aspects of his predecessor’s accounts that Aristotle (...)
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  16. Aristotle's Theology and its Relation to the Science of Being qua Being.Shane Duarte - 2007 - Apeiron 40 (3):267-318.
    The paper proposes a novel understanding of how Aristotle’s theoretical works complement each other in such a way as to form a genuine system, and this with the immediate (and ostensibly central) aim of addressing a longstanding question regarding Aristotle’s ‘first philosophy’—namely, is Aristotle’s first philosophy a contribution to theology, or to the science of being in general? Aristotle himself seems to suggest that it is in some ways both, but how this can be is a very difficult question. My (...)
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  17. Thirty and some Compossibles.Jude Arnout Durieux - manuscript
    Religious world-views tend to make many seemingly contradictory claims. A well-known pair is God’s absolute goodness and the existence of intense evil. We present a simple model to show the compossibility of middle knowledge, grounded truth, libertarian free will, physical laws, deism, theism, predestination, evil, hell, a sin-free heaven, God being perfectly just, free, praiseworthy, and necessarily omni­benevolent, omni­scient, and omni­potent, this world being both replete with injustice and the best of all possible worlds, heinous suffering, no-one unjustly suffering, God’s (...)
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  18. The Mathematical Basis of Creation in Hinduism.Mukundan P. R. - 2022 - In The Modi-God Dialogues: Spirituality for a New World Order. New Delhi: Akansha Publishing House. pp. 6-14.
    The Upanishads reveal that in the beginning, nothing existed: “This was but non-existence in the beginning. That became existence. That became ready to be manifest”. (Chandogya Upanishad 3.15.1) The creation began from this state of non-existence or nonduality, a state comparable to (0). One can add any number of zeros to (0), but there will be nothing except a big (0) because (0) is a neutral number. If we take (0) as Nirguna Brahman (God without any form and attributes), then (...)
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  19. Gadamer – Cheng: Conversations in Hermeneutics.Andrew Fuyarchuk - 2021 - Journal of Chinese Philosophy 48 (3):245-249.
    1 Introduction1 In the 1980s, hermeneutics was often incorporated into deconstructionism and literary theory. Rather than focus on authorial intentions, the nature of writing itself including codes used to construct meaning, socio-economic contexts and inequalities of power,2 Gadamer introduced a different perspective; the interplay between effects of history on a reader’s understanding and the tradition(s) handed down in writing. This interplay in which a reader’s prejudices are called into question and modified by the text in a fusion of understanding and (...)
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  20. Late-scholastic and Cartesian conatus.Rodolfo Garau - 2014 - Intellectual History Review 24 (4):479-494.
    Introduction Conatus is a specific concept within Descartes’s physics. In particular, it assumes a crucial importance in the purely mechanistic description of the nature of light – an issue that Des- cartes considered one of the most crucial challenges, and major achievements, of his natural phil- osophy. According to Descartes’s cosmology, the universe – understood as a material continuum in which there is no vacuum – is composed of a number of separate yet interconnected vortices. Each of these vortices consists (...)
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  21. The measure of all gods: Religious paradigms of the antiquity as anthropological invariants.Alex V. Halapsis - 2018 - Anthropological Measurements of Philosophical Research 14:158-171.
    Purpose of the article is the reconstruction of ancient Greek and ancient Roman models of religiosity as anthropological invariants that determine the patterns of thinking and being of subsequent eras. Theoretical basis. The author applied the statement of Protagoras that "Man is the measure of all things" to the reconstruction of the religious sphere of culture. I proceed from the fact that each historical community has a set of inherent ideas about the principles of reality, which found unique "universes of (...)
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  22. 'But Following the Literal Sense, the Jews Refuse to Understand': Hermeneutic Conflicts in the Nicholas of Cusa's De Pace Fidei.Jason Aleksander - 2014 - American Cusanus Society Newsletter 31:13-19.
    In the midst of the De pace fidei’s imagined heavenly conference on the theme of the possibility of religious harmony, Nicholas of Cusa has Saint Peter acknowledge to the Persian interlocutor that it will be difficult to bring Jews to the acceptance of Christ’s divine nature because they refuse to accept the implicit meaning of their own history of revelation. What is peculiar about this line in the dialogue is not merely that it flies in the face of what (...)
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  23. University Students’ Perceptions Regarding The Holy Qur’an: A Metaphorical Study On Muslim Turk Sample (Üniversite Öğrencilerinin Kur'an-I Kerim'e Yönelik Algıları: Müslüman-Türk Örneklem) - English.Abdullah DAĞCI & Saffet Kartopu - 2016 - Journal of Turkish Studies 11 (7):101-120.
    ................English....................... The purpose of this study is to reveal university students’ perceptions regarding Holy Qur’an through metaphors. The survey group of study consists of 194 participants who were studying in Theology Department and Social Service Department at Gümüşhane University in the 2014-2015 academic terms. Both quantitative and qualitative methods are used together. The study’s data was collected through a form with the phrase “The Holy Qur’an is similar/like…, because...” and some demographical variables. The Content Analysis Technique was used to interpret (...)
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  24.  20
    Bridging Faith and Reason: Evolving Religion to Solve Human Suffering.Angelito Malicse - manuscript
    Bridging Faith and Reason: Evolving Religion to Solve Human Suffering -/- Introduction -/- Religion has long promised salvation, with the idea of heaven or an afterlife serving as a source of hope and moral guidance. However, despite its influence, religion has not been able to fully eliminate human suffering. Wars, poverty, injustice, and ignorance persist, often even within religious societies. This raises an important question: Why does religion promise heaven yet fail to solve human suffering? More importantly, can religion evolve (...)
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  25.  19
    The Teachings of Jesus Christ and the Universal Law of Balance in Nature.Angelito Malicse - manuscript
    The Teachings of Jesus Christ and the Universal Law of Balance in Nature -/- Throughout history, Jesus Christ’s teachings have been a source of moral, spiritual, and social guidance. His principles of love, justice, humility, and forgiveness have shaped civilizations, influencing ethics, laws, and personal development. Interestingly, these teachings align closely with what can be called the universal law of balance in nature—the principle that everything in existence seeks equilibrium, whether in the natural world, human interactions, or spiritual life. (...)
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  26. Causa Sui, the Supreme Polarity, and Moral Responsibility: How to Understand the Concept of a Person in Neo-Confucian Discourse.Lee Chan - 2022 - Journal of Confucian Philosophy and Culture 38:153-174.
    This paper begins to examine different interpretations of causa sui as the key notion used by Strawson to argue for the impossibility of ultimate moral responsibility. Descartes’ and Spinoza’s interpretations are representative in understanding the notion of causa sui. Strawson is, I think, on the side of Descartes. If causa sui can be interpreted differently from the way in which Strawson did, the idea of moral responsibility would change. I shall here examine Spinoza’s notion of causa sui, which is an (...)
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  27. Hasti-Dad, the First Persian Book on Ontology.Nasrollah Pourjavady - 2018 - New Literary Studies 51 (1):17-25.
    The study discusses the correct name of one of Abd al-Abbas Iranshahri's books. The book is based on Bayan al-Adyan (بیان‌الادیان) authored by Abolma’ali Mohammad Balkhi, which has been called "Hastishenasi". Looking on the different meanings and interpretations of "Hasti" in Persian language and culture and the understanding of early scholars of Islam, the real name of the book seems to be "Hasti-Dad". It is emphasized in the study on the importance of Iranian's due attention to Persian and that many (...)
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  28. The Formula of Justice: The OntoTopological Basis of Physica and Mathematica*.Vladimir Rogozhin - 2015 - FQXi Essay Contest 2015.
    Dialectica: Mathematica and Physica, Truth and Justice, Trick and Life. Mathematica as the Constructive Metaphysica and Ontology. Mathematica as the constructive existential method. Сonsciousness and Mathematica: Dialectica of "eidos" and "logos". Mathematica is the Total Dialectica. The basic maternal Structure - "La Structure mère". Mathematica and Physica: loss of existential certainty. Is effectiveness of Mathematica "unreasonable"? The ontological structure of space. Axiomatization of the ontological basis of knowledge: one axiom, one principle and one mathematical object. The main ideas and (...)
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  29. Book of Changes: Cosmological and Anthropological Metaphors in Chinese Philosophy.İlknur Sertdemir - 2021 - Academicus International Scientific Journal 12 (24):214-225.
    Ancient Chinese history holds a quality which has syncretized traditional thought with its cultural wealth unified of mystical and mythological figures in the background. Such that classical documents, which had begun to be written before Common Era, has directly influenced the political regime, education system and status of society in China. One of the most prominent features of these works is to propound collective knowledge about perception of cosmology, attitudes to earthiness, community standards, policy and morality. Among Five Classics works (...)
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  30. The Teachings of Zoroaster, and the Philosophy of the Parsi Religion.Shapurji Aspaniarji Kapadia - 1905 - London: John Murray.
    The Iranian prophet and reformer Zarathustra (Greek: Zoroaster) founded his religion in the 6th Century BC. In a series of visions he was taken up to Heaven and Ahura Mazda - creator of all that is good - charged him with enlisting Humanity in the fight against Aura Mainyu - the principle of chaos and destruction - offering Mankind a free choice between Good and Evil. It is hard to overstate the importance of Zoroastrianism. According to Professor of Iranian (...)
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  31. Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2017 2nd Edition Feb 2018.Michael Starks - 2016 - Las Vegas, USA: Reality Press.
    This collection of articles was written over the last 10 years and edited to bring them up to date (2019). All the articles are about human behavior (as are all articles by anyone about anything), and so about the limitations of having a recent monkey ancestry (8 million years or much less depending on viewpoint) and manifest words and deeds within the framework of our innate psychology as presented in the table of intentionality. As famous evolutionist Richard Leakey says, it (...)
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  32. Feyerabend's Farewell to Reason. [REVIEW]Andrew Lugg - 1991 - Canadian Journal of Philosophy 21 (1):109-120.
    Critical notice of Paul Feyerabend's Farewell to Reason. The basic difficulty with Feyerabend's argument is not that he goes too far in rejecting traditional philosophical views but that he does not go far enough. We should indeed dismiss philosophical attempts to forge a "direct line to heaven" and forswear introducing "caricatures" of the rationalist's conception of reason to accommodate the complexities of history. But we should also shun the temptation to regard tradition as a surrogate for reason and to elevate (...)
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  33. Heavenly Freedom and Two Models of Character Perfection.Robert J. Hartman - 2021 - Faith and Philosophy 38 (1):45-64.
    Human persons can act with libertarian freedom in heaven according to one prominent view, because they have freely acquired perfect virtue in their pre-heavenly lives such that acting rightly in heaven is volitionally necessary. But since the character of human persons is not perfect at death, how is their character perfected? On the unilateral model, God alone completes the perfection of their character, and, on the cooperative model, God continues to work with them in purgatory to perfect their own (...)
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  34. Heavenly Overpopulation: Rethinking the Ethics of Procreation.Blake Hereth - 2024 - Agatheos: European Journal for Philosophy of Religion 1 (2):76-97.
    Many theists believe both (1) that Heaven will be infinitely or maximally good for its residents and (2) that most humans will, eventually, reside in Heaven. Further, most theists believe (3) that human procreation is often all-things-considered morally permissible. I defend three novel arguments for the impermissibility of procreation predicated on the possibility of heavenly overpopulation. First, we shouldn’t be rude to hosts by bringing more people to a party than were invited, which we do if we continue to (...)
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  35. Heavenly Freedom: A Response to Cowan.Timothy Pawl & Kevin Timpe - 2013 - Faith and Philosophy 30 (2):188-197.
    In a recent issue of Faith and Philosophy, Steven Cowan calls into question our success in responding to what we called the “Problem of Heavenly Free- dom” in our earlier “Incompatibilism, Sin, and Free Will in Heaven.” In this reply, we defend our view against Cowan’s criticisms.
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  36. Heavenly citizenship.Andrej Poleev - 2020 - Enzymes 18.
    But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body. – Philippians 3:20–21.
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  37. Escaping Heaven.Benjamin Matheson - 2014 - International Journal for Philosophy of Religion 75 (3):197-206.
    In response to the problem of Hell, Buckareff and Plug (Relig Stud 41:39–54, 2005; Relig Stud 45:63–72, 2009) have recently proposed and defended an ‘escapist’ conception of Hell. In short, they propose that the problem of Hell does not arise because God places an open-door policy on Hell. In this paper, I expose a fundamental problem with this conception of Hell—namely, that if there’s an open door policy on Hell, then there should be one on Heaven too. I argue that (...)
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  38. Heaven and Homicide.Simon Cushing - 2017 - In Heaven and Philosophy. Lanham, MD: Lexington Books. pp. 255-269.
    I address the questions of whether or not the very existence of heaven provides a motivation for killing. If universalism is true, then anyone killed will end up there, as will the killer. And given that heaven is infinitely better than earth, killing would be, on this view, the greatest gift possible to the “victim.” But if universalism is not true, there is perhaps an even greater incentive to kill one’s loved ones if one knows them to be currently heaven-bound: (...)
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  39. Heavenly Procreation.Blake Hereth - 2022 - Faith and Philosophy 39 (1):100-123.
    Kenneth Einar Himma (2009, 2016) argues that the existence of Hell renders procreation impermissible. Jason Marsh (2015) contends that problems of evil motivate anti-natalism. Anti-natalism is principally rejected for its perceived conflict with reproductive rights. I propose a theistic solution to the latter problem. Universalism says that all persons will, postmortem, eventually be eternally housed in Heaven, a superbly good place wherein harm is fully absent. The acceptance of universalism is now widespread, but I offer further reason to embrace one (...)
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  40. Heavenly freedom, derivative freedom, and the value of free choices.Simon Kittle - 2020 - Religious Studies 56 (4):455-472.
    Sennett (1999) and Pawl & Timpe (2009; 2013) attempt to show how we can praise heavenly agents for things they inevitably do in heaven by appealing to the notion of derivative freedom. Matheson (2017) has criticized this use of derivative freedom. In this essay I show why Matheson's argument is inconclusive but also how the basic point may be strengthened to undermine the use Sennett and Pawl & Timpe make of derivative freedom. I then show why Matheson is mistaken (...)
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  41. Heaven and Philosophy.Simon Cushing (ed.) - 2017 - Lanham, MD: Lexington Books.
    This volume is a collection of essays analyzing different issues concerning the nature, possibility, and desirability of heaven as understood by the Abrahamic faiths of Judaism, Christianity. and Islam. Topics include whether or not it is possible that a mortal could, upon bodily death, become an inhabitant of heaven without loss of identity, where exactly heaven might be located, whether or not everyone should be saved, or if there might be alternative destinations (including some less fiery versions of Hell). Chapter (...)
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  42. Heavenly "Freedom" in Fourteenth-Century Voluntarism.Eric W. Hagedorn - 2024 - In Sonja Schierbaum & Jörn Müller, Varieties of Voluntarism in Medieval and Early Modern Philosophy. Routledge. pp. 199-216.
    According to standard late medieval Christian thought, humans in heaven are unable to sin, having been “confirmed” in their goodness; and, nevertheless, are more free than humans are in the present life. The rise of voluntarist conceptions of the will in the late thirteenth century made it increasingly difficult to hold onto both claims. Peter Olivi suggested that the impeccability of the blessed was dependent upon a special activity of God upon their wills and argued that this external constraint upon (...)
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  43. Confucian Heaven: Moral Economy and Contingency.Back Youngsun - 2016 - European Journal for Philosophy of Religion 8 (1):51--77.
    This paper examines the Confucian concept of tian, conventionally translated into English as “Heaven.‘ The secondary literature on tian has primarily focused on the question of what tian is: e.g., whether tian is an anthropomorphic deity or a naturalistic force, or whether tian is transcendent or immanent. Instead, this paper locates tian with respect to the ethical life of human beings, and argues that the two conflicting concepts of “moral economy‘ and “contingency‘ are main characteristics of tian. This paper further (...)
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  44. How heaven and humanity are united as one: Tong as an alternative to tianren heyi.Fan He - 2022 - Philosophical Forum 53 (1):47-61.
    The Philosophical Forum, Volume 53, Issue 1, Page 47-61, Spring 2022.
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  45. Harmonising with Heaven and Earth: Reciprocal Harmony and Xunzi's Environmental Ethics.Yi Jonathan Chua - 2022 - Environmental Values 31 (5):555-574.
    Xunzi's philosophy provides a rich resource for understanding how ethical relationships between humans and nature can be articulated in terms of harmony. In this paper, I build on his ideas to develop the concept of reciprocal harmony, which requires us to reciprocate those who make our lives liveable. In the context of the environment, I argue that reciprocal harmony generates moral obligations towards nature, in return for the existential debt that humanity owes towards heaven and earth. This can be used (...)
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  46. Heaven Can't Wait: A Critique of Current Planetary Defence Policy.Joel Marks - 2015 - In Jai Galliott, Commercial Space Exploration: Ethics, Policy and Governance. Ashgate. pp. 71-90.
    It is now generally recognized that Earth is at risk of a devastating collision with an asteroid or a comet. Impressive strides in our understanding of this threat have been made in recent decades, and various efforts to deal with it have been undertaken. However, the pace of government action hasn’t kept up with the advance of our knowledge. Despite the daunting dimensions of planetary defense, one intrepid NGO has stepped up to the plate: The B612 Foundation has embarked on (...)
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  47. Heavenly Computation: Digital Metaphysics and the New Theology.Diane Proudfoot - 2016 - Metaphilosophy 47 (1):147-153.
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  48. Some Problems of Heavenly Freedom.Simon Kittle - 2018 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2 (2):97-115.
    In this essay I identify four different problems of heavenly freedom; i.e., problems that arise for those who hold that the redeemed in heaven have free will. They are: the problem arising from God's own freedom, the problem of needing to praise the redeemed for not sinning in heaven, the problem of needing to affirm that the redeemed freely refrain from sinning, and the problem arising from a commitment to the free will defence. I explore how some of these (...)
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  49. Tracing and heavenly freedom.Benjamin Matheson - 2018 - International Journal for Philosophy of Religion 84 (1):57-69.
    Accounts of heavenly freedom typically attempt to reconcile the claim that the redeemed have free will with the claim that the redeemed cannot sin. In this paper, I first argue that Pawl and Timpe :396–417, 2009) tracing account of heavenly freedom—according to which the redeemed in heaven have only ‘derivative’ free will—is untenable. I then sketch an alternative account of heavenly freedom, one which eschews derivative free will. On this account, the redeemed are able to sin in (...)
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  50. Evil, Freedom and Heaven.Simon Cushing - 2017 - In Heaven and Philosophy. Lanham, MD: Lexington Books. pp. 201-230.
    By far the most respected response by theists to the problem of evil is some version of the free will defense, which rests on the twin ideas that God could not create humans with free will without them committing evil acts, and that freedom is of such value that it is better that we have it than that we be perfect yet unfree. If we assume that the redeemed in heaven are impeccable, then the free will defense faces what I (...)
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