Results for 'the gods'

946 found
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  1. The God Delusion - Book Review.Steven Mitchell - unknown
    This review serves the function of assessing Dawkins "The God Delusion". The thesis of “The God Delusion” is that there is no scientific evidence for a god, or other supernatural entity. Dawkins makes his case through a twofold approach where he discusses the horrors of theology and shows how evolution (science) works independent of a creator. The author of this review will make the case the Dawkins was not successful in meeting the criteria, in order to meet the threshold of (...)
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  2. The God of the Groups: Social Trinitarianism and Group Agency.C. A. McIntosh - 2016 - Religious Studies 52 (2):167-186.
    I argue that Social Trinitarians can and should conceive of God as a group person. They can by drawing on recent theories of group agency realism that show how groups can be not just agents but persons distinct from their members – albeit, I argue, persons of a different kind. They should because the resultant novel view of the Trinity – that God is three ‘intrinsicist’ persons in one ‘functional’ person – is theologically sound, effectively counters the most trenchant criticisms (...)
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  3. Is The God-World Relationship Based on Unilateral or Reciprocal Causation?Jospeh Bracken S. J. - 2018 - European Journal for Philosophy of Religion 10 (4):119-139.
    In this article, I set forth my understanding of reciprocal causality between God and finite entities in three stages, beginning with Aristotle’s analysis of change in this world. Afterwards, I examine the way in which Aquinas used the causal scheme of Aristotle in his Christian understanding of the God-world relationship. Finally, I indicate how both Aristotle’s philosophy and Aquinas’s approach to the God-world relationship should be rethought so as to be more in line with contemporary scientific understanding of the evolution (...)
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  4. The God-given Naturals, Induction and Recursion.Paulo Veloso & André Porto - 2021 - O Que Nos Faz Pensar 29 (49):115-156.
    We discuss some basic issues underlying the natural numbers: induction and recursion. We examine recursive formulations and their use in establishing universal and particular properties.
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  5. The God Who Died on a Cross.Richard Oxenberg - manuscript
    A contemplative prose-poem on the meaning of the Cross of Christ.
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  6. Immanence Transcendence and the Godly in a Secular Age.Traill Dowie & Julien Tempone WIltshire - 2022 - Cosmos and History: The Journal of Natural and Social Philosophy 18 (2).
    The terms immanence and transcendence have played a significant role in philosophical thought since its inception. Implicit in the notions of immanence and transcendence, as typified within the history of ideas, is often a separation and division between the human and the godly. This division has served to generate ontologies of isolation and set up epistemologies that can be both binary and divided. The terms immanence and transcendence thus sit at the heart of contemporary onto-epistemic accounts of the world. As (...)
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  7. Is the God Hypothesis Improbable? A Response to Dawkins.Logan Paul Gage - 2019 - In Kevin Vallier & Joshua Rasmussen (eds.), A New Theist Response to the New Atheists. New York: Routledge. pp. 59-76.
    In this chapter, Logan Paul Gage examines the only real attempt to disprove God’s existence by a New Atheist: Richard Dawkins’s “Ultimate 747 Gambit.” Central to Dawkins’s argument is the claim that God is more complex than what he is invoked to explain. Gage evaluates this claim using the main extant notions of simplicity in the literature. Gage concludes that on no reading does this claim survive scrutiny. Along the way, Dawkins claims that there are no good positive arguments for (...)
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  8. How the gods came to us: through other historiographies, sociologies, philosophies and anthropologies.Marcelo Barboza Duarte - 2024 - Rio De Janeiro: Duarte, M. B..
    Abstract: The work at hand is an effort to expose and contextualize, the possible expressions of the first forms, modes and types of mystical, ritualistic, magical, sacrificial, belief and mythical manifestations in the social, cultural, economic, political and historical processes of societies. Thus verifying the first foundations, processes and biopsychosocial constructions, as well as their mystical and belief productions and reproductions. This is verified through and by peoples considered primitive, ancient and archaic. In this way, we will attempt a chronological (...)
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  9. The God of Abraham, Isaac, and (william) James.David W. Paulsen - 1999 - Journal of Speculative Philosophy 13 (2):114-146.
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  10. On the Nature of the Gods, or “Epistemological Polytheism” as History Comprehension Method.Alex V. Halapsis - 2015 - The European Philosophical and Historical Discourse 1 (1):53-59.
    The article is devoted to the issue of history comprehension of the ancient societies in the context of their religious identity. Religion is one of the fundamental elements of civilization idea (“ontological project”); it constructs “universe” that is distinguished by the “laws of nature”, specific only for it. To make “communication” with ancient people maximally authentic, the researcher should not only recognize their right to look at the “world” in its own way, but also accept its “laws”, that means – (...)
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  11. Heschel, Hiddenness, and the God of Israel.Joshua Blanchard - 2016 - European Journal for Philosophy of Religion 8 (4):109-124.
    Drawing on the writings of the Jewish thinker, Abraham Joshua Heschel, I defend a partial response to the problem of divine hiddenness. A Jewish approach to divine love includes the thought that God desires meaningful relationship not only with individual persons, but also with communities of persons. In combination with John Schellenberg’s account of divine love, the admission of God’s desire for such relationships makes possible that a person may fail to believe that God exists not because of any individual (...)
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  12. Hal the god.Enrique Morata - 2014
    On the 2001 theme, a very perfect computer would act like a god does.
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  13. Is the Sacred Older than the Gods?Guy Bennett-Hunter - 2018 - Journal of Scottish Thought 10:13–25.
    At least since Anaximander’s apeiron, there have been philosophical questions about what, if anything, preceded the gods. But, as far as I know, the precise question that I address in this essay was first explicitly asked by Ronald W. Hepburn, in his essay ‘Restoring the Sacred: Sacred as a Concept of Aesthetics’. In his essay, Hepburn is interested in the actual and potential relationships between religious and aesthetic uses of the concept of the sacred. Which leads him to the (...)
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  14. The God Beyond Belief, by N. Trakakis: Book reviews. [REVIEW]Bruce Langtry - 2008 - Religious Studies 44 (3):363-367.
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  15.  24
    Return of the Gods: Mythology in Romantic Philosophy and Literature.Owen Ware - forthcoming - New York: Oxford University Press.
    Why was mythology of vital importance for the romantics? What role did mythology play in their philosophical and literary work? And what common sources of influence inspired these writers across Britain and Germany at the turn of the nineteenth century? In this wide-ranging study, Owen Ware argues that the romantics turned to mythology for its potential to transform how we see ourselves, others, and the world. Engaging with authors such as William Blake, Friedrich Schlegel, Samuel Taylor Coleridge, Friedrich von Hardenberg (...)
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  16. A Gift from the Gods.Daniel Larkin - 2019 - Logos and Episteme 10 (1):77-94.
    While much attention has been paid to the role of divine inspiration in the case of Socrates within Plato’s early and middle period dialogues, this paper examines Plato’s late period works and argues that despite the drastic changes in methodology found in dialogues such as the Sophist and Philebus, Plato still acknowledges, and emphasizes, the role played by divine inspiration in regard to Socratic knowledge.
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  17.  56
    What to Expect from the God of History.Laura Frances Callahan - 2022 - Faith and Philosophy 39 (4):549-572.
    I argue that our expectations for particular evil events, conditional on theism, ought to be informed by our empirical knowledge of history—that is, the history of what God, if God exists, has already allowed to happen. This point is under-appreciated in the literature. And yet if I’m right, this entails that most particular evil events are not evidence against theism. This is a limited but interesting consequence in debates over the evidential impact of evil.
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  18. Jesse Bering, The God Instinct: The Psychology of Souls, Destiny, and the Meaning of Life, Nicholas Brealey Publishing, 2011.Joshua C. Thurow - 2013 - European Journal for Philosophy of Religion 5 (3):196-202.
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  19. Tragedy Without the Gods: Autonomy, Necessity and the Real Self.Alison Denham - 2014 - British Journal of Aesthetics 54 (2):141-159.
    The classical tragedies relate conflicts, choices and dilemmas that have meaningful parallels in our own experience. Many of the normative dimensions of tragedy, however, rely critically on the causal and motivational efficacy of divine forces. In particular, these narratives present supernatural interventions invading their characters’ practical deliberations and undermining their claims to autonomous agency. Does this dynamic find any analogy in a contemporary, secular conception of moral agency? It does, but it is an analogy that challenges certain standard philosophical accounts (...)
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  20. Where Epistemology and Religion Meet What do(es) the god(s) look like?Maria Michela Sassi - 2013 - Rhizomata 1 (2):283-307.
    The focus of this essay is on Xenophanes’ criticism of anthropomorphic representation of the gods, famously sounding like a declaration of war against a constituent part of the Greek religion, and adopting terms and a tone that are unequalled amongst “pre-Socratic” authors for their directness and explicitness. While the main features of Xenophanes’ polemic are well known thanks to some of the most studied fragments of the pre-Socratic tradition, a different line of enquiry from the usual one is attempted (...)
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  21. Meeting the Evil God Challenge.Ben Page & Max Baker-Hytch - 2020 - Pacific Philosophical Quarterly 101 (3):489-514.
    The evil God challenge is an argumentative strategy that has been pursued by a number of philosophers in recent years. It is apt to be understood as a parody argument: a wholly evil, omnipotent and omniscient God is absurd, as both theists and atheists will agree. But according to the challenge, belief in evil God is about as reasonable as belief in a wholly good, omnipotent and omniscient God; the two hypotheses are roughly epistemically symmetrical. Given this symmetry, thesis belief (...)
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  22. Who Mourns for Adonais? Or, Where Have All the Gods Gone?Necip Fikri Alican - 2018 - Analysis and Metaphysics 17:38–94.
    Belief in God is a steady epistemic state sustaining an ancient social institution. Not only is it still with us, it is still the same as it ever was. It rests on the same inspiration it did thousands of years ago, commanding the same attention with the same motivation. Deities come and go but the belief stays the same. That is the thesis of this paper. It is more specifically a study of classical Greek polytheism as a paradigm for our (...)
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  23. Technology as the God-Command. [REVIEW]Ekin Erkan - 2019 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 21 (1):201-206.
    Giorgio Agamben's Creation and Anarchy is comprised of five meditative essays compiled over the last few years and presented as an anthologized collection. The initial few chapters' survey postmodern art qua divinity, with particular interest to a contradictory dialectic: inspiration and critique. Drawing from an idiosyncratic amalgam of thinkers–ranging from bastion thinkers such as Kant and Heidegger to zoologist Jacob von Ueküll and prescient media philosopher Gilbert Simondon–Agamben carves a historiographic lineage between politics, animal studies, landscape painting, and religion.
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  24. Epicurus on the Nature of the Gods.Jeffrey Purinton - 2001 - Oxford Studies in Ancient Philosophy 21:181-231.
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  25. God and the Best.Bruce Langtry - 1996 - Faith and Philosophy 13 (3):311-328.
    The paper reaches two main conclusions: Firstly, even if there are one or more possible worlds than which there are none better, God cannot actualise any of them. Secondly, if there are possible worlds which God can actualise, and than which God can actualise none better, then God must actualise one of them. The paper is neutral between compatibilist and libertarian views of creaturely freedom. The paper's main ideas have been used, with modifications, in my book "God, the Best, and (...)
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  26. God meets Satan’s Apple: the paradox of creation.Rubio Daniel - 2018 - Philosophical Studies 175 (12):2987-3004.
    It is now the majority view amongst philosophers and theologians that any world could have been better. This places the choice of which world to create into an especially challenging class of decision problems: those that are discontinuous in the limit. I argue that combining some weak, plausible norms governing this type of problem with a creator who has the attributes of the god of classical theism results in a paradox: no world is possible. After exploring some ways out of (...)
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  27. Is God Morally Indifferent? The Problem of Inference according to David Hume.Milena Jakubiak - 2018 - Diametros (58):34-48.
    The article is devoted to an analysis of David Hume’s position on God’s benevolence in his Dialogues Concerning Natural Religion. The focal point is the problem of inference and the accompanying arguments concerning the relations between good and evil, as well as the four circumstances in which evil enters the world. In the conclusion, I discuss the hypothesis of moral indifference as Hume’s skeptical voice in the debate on the possibility of inferring the moral attributes of God on the basis (...)
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  28. Richard Dawkins. The God Delusion. First Mariner Books, 2008. / Michael Martin . The Cambridge Companion to Atheism. Cambridge University Press, 2007. / Louise M. Antony . Philosophers without Gods. Meditations on Atheism and the Secular Life. Oxford University Press, 2007. [REVIEW]Raymond Aaron Younis - 2009 - European Journal for Philosophy of Religion 1 (1):157-176.
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  29. Cutting God in Half - And Putting the Pieces Together Again: A New Approach to Philosophy.Nicholas Maxwell - 2010 - Pentire Press.
    Cutting God in Half argues that, in order to tackle climate change, world poverty, extinction of species and our other global problems rather better than we are doing at present we need to bring about a revolution in science, and in academia more generally. We need to put our problems of living – personal, social, global – at the heart of the academic enterprise. How our human world, imbued with meaning and value, can exist and best flourish embedded in the (...)
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  30. The Dialectical Illusion in Kant’s Only Possible Argument for the Existence of God.Noam Hoffer - 2020 - Kantian Review 25 (3):339-363.
    The nature of Kant’s criticism of his pre-Critical ‘possibility proof’ for the existence of God, implicit in the account of the Transcendental Ideal in the Critique of Pure Reason, is still under dispute. Two issues are at stake: the error in the proof and diagnosis of the reason for committing it. I offer a new way to connect these issues. In contrast with accounts that locate the motivation for the error in reason’s interest in an unconditioned causal ground of all (...)
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  31. The philosophic background as starting-point for early Christian doctrine of God’s immanence.Tudor-Cosmin Ciocan - 2016 - Dialogo 2 (2):133-150.
    In philosophy of religion the term of Immanence is mostly applied to GOD in contrast to the divine Transcendence. This relation, as we will see here, it is not far from the truth since one cannot be without the other, however they are not to be put in contrast, but in conjunction. The one-sided insistence on the immanence of God, to the exclusion of His transcendence, leads to Pantheism, just as the one-sided insistence upon His transcendence, to the exclusion of (...)
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  32. (1 other version)The Shadow of God in the Garden of the Philosopher. The Parc de La Villette in Paris in the context of philosophy of chôra. Part V: Conclusion.Cezary Wąs - 2020 - Quart. Kwartalnik Instytutu Historii Sztuki Uniwersytetu Wrocławskiego 1 (55):112-126.
    In the traditional sense, a work of art creates an illustration of the outside world, or of a certain text or doctrine. Sometimes it is considered that such an illustration is not literal, but is an interpretation of what is visible, or an interpretation of a certain literary or ideological message. It can also be assumed that a work of art creates its own visual world, a separate story or a separate philosophical statement. The Parc de La Villette represents the (...)
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  33. Socrates and the Gods [Review]. [REVIEW]Geoffrey Bagwell - 2014 - Ancient Philosophy 34 (1):204-207.
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  34. The Subtle Art of Plagiarizing God: Augustine’s Dialogue with Divine Otherness.Martijn Boven - 2020 - In A. P. DeBattista, J. Farrugia & H. Scerri (eds.), Non Laborat Qui Amat. pp. 51-68.
    From the beginning, Augustine's "Confessions" presents itself as a dialogue with God. Taking a cue from Ludwig Feuerbach’s "The Essence of Christianity [Das Wesen des Christentums]," this dialogue can easily be dismissed as a projection of the self. This would imply that the divine otherness is nothing more than a mirror of one’s own fears and preferences. “Does this critique,” I asked myself in this piece, “really do justice to a position like that of Augustine?” For a long time, I (...)
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  35. Desiring the Hidden God: Knowledge Without Belief.Julian Perlmutter - 2016 - European Journal for Philosophy of Religion 8 (4):51--64.
    For many people, the phenomenon of divine hiddenness is so total that it is far from clear to them that God exists at all. Reasonably enough, they therefore do not believe that God exists. Yet it is possible, whilst lacking belief in God’s reality, nonetheless to see it as a possibility that is both realistic and attractive; and in this situation, one will likely want to be open to the considerable benefits that would be available if God were real. In (...)
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  36. Religious Fictionalism and the Ontological Status of God.Alberto Oya - 2023 - Teorema: International Journal of Philosophy 42 (2):133-151.
    In this paper, I will argue that the main contrast between religious fictionalism and other recently developed fictionalist positions in other non-religious fields of enquiry is the sort of personal and affective relationship said to be felt by the religious person between them and God, the feeling of being in a loving and personal communion with God. I will argue that a realist, non-Meingonian artifactual fictionalist understanding of God, along the lines that philosophers such as Schiffer and Thomasson have already (...)
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  37. Derekh Hatzala (the path of rescue).Rabbi Shlomo Helbrans, Lev Tahor Community & Anit-Zionist Union of God Fears - 2001 - Quebec, Canada: Lev Tahor community and Daas Publishing.
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  38. (1 other version)God and the Numbers.Paul Studtmann - 2023 - Journal of Philosophy 120 (12):641-655.
    According to Augustine, abstract objects are ideas in the mind of God. Because numbers are a type of abstract object, it would follow that numbers are ideas in the mind of God. Call such a view the “Augustinian View of Numbers” (AVN). In this paper, I present a formal theory for AVN. The theory stems from the symmetry conception of God as it appears in Studtmann (2021). I show that the theory in Studtmann’s paper can interpret the axioms of Peano (...)
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  39. Taking the Nature of God Seriously.Nicholas Maxwell - 2013 - In Asa Kasher & Jeanine Diller (eds.), Models of God and Other Ultimate Realities. Kluwer Academic Publishers.
    Once it is appreciated that it is not possible for an all-powerful, all-knowing, all-loving God to exist, the important question arises: What does exist that is closest to, and captures the best of what is in, the traditional conception of God? In this paper I set out to answer that question. The first step that needs to be taken is to sever the God-of-cosmic-power from the God-of-cosmic-value. The first is Einstein’s God, the underlying dynamic unity in the physical universe which (...)
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  40. God, Soul and the Meaning of Life.Thaddeus Metz - 2019 - Cambridge: Cambridge University Press.
    Part of the Elements Philosophy of Religion series, this short book focuses on the spiritual dimensions of life’s meaning as they have been discussed in the recent English and mainly analytic philosophical literature. The overarching philosophical question that this literature has addressed is about the extent to which, and respects in which, spiritual realities such as God or a soul would confer meaning on our lives. There have been four broad answers to the question, namely: God or a soul is (...)
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  41. God, fine-tuning, and the problem of old evidence.Bradley Monton - 2006 - British Journal for the Philosophy of Science 57 (2):405-424.
    The fundamental constants that are involved in the laws of physics which describe our universe are finely-tuned for life, in the sense that if some of the constants had slightly different values life could not exist. Some people hold that this provides evidence for the existence of God. I will present a probabilistic version of this fine-tuning argument which is stronger than all other versions in the literature. Nevertheless, I will show that one can have reasonable opinions such that the (...)
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  42. Is the Thomistic Doctrine of God as "Ipsum Esse Subsistens" Consistent?Giovanni Ventimiglia - 2018 - European Journal for Philosophy of Religion 10 (4):161-191.
    The aims of my paper are to set out Aquinas’s arguments in favour of the thesis of God as Subsistent Being itself; set out the arguments against; and propose a fresh reading of that thesis that takes into account both Thomistic doctrine and the criticisms of it. In this way, I shall proceed as in a medieval quaestio, with arguments in favour, sed contra and respondeo.
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  43. On the Axiology of a Hidden God.Kirk Lougheed - 2018 - European Journal for Philosophy of Religion 10 (4):79-95.
    The axiological question in the philosophy of religion is the question of what impact, if any, God’s existence does make to the axiological value of our world. It has recently been argued that we should prefer a theistic world where God is hidden to an atheistic world or a theistic world where God isn’t hidden. This is because in a hidden theistic world all of the theistic goods obtain in addition to the experience of atheistic goods. I complete this line (...)
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  44. The Return of the Epicurean Gods.Peter Groff - 2019 - In Russell Re Manning, Carlotta Santini & Isabelle Wienand (eds.), Nietzsche's Gods: Critical and Constructive Perspectives. Berlin: De Gruyter.
    This paper examines the significance of Epicureanism for Nietzsche’s critique of Christian monotheism and his subsequent attempt to reanimate a kind of this-worldly, affirmative religiosity of immanence. After a brief overview of the pivotal role that Epicurus’ thought plays in the death of God, I focus on Epicurus’ own residual conception of the gods and the ways in which Nietzsche strategically retrieves it and puts it use in his writing. Nietzsche juxtaposes the distant, serene, indifferent Epicurean gods with (...)
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  45. The Interstellar Stakes Against God.Julian Friedland - 2015 - The Humanist 1:6-8.
    Pope Francis takes the Big Bang as supplying empirical evidence for God’s existence, going so far as to credit God’s will as the force behind natural selection. So if natural selection is the emanation of divine will, then so too is what Richard Dawkins calls the “selfish gene” underlying it. The trouble is that the natural forces of self-interest may win out over the better angels of our nature, spelling disaster for the human species—and the planet sustaining it. For the (...)
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  46. God and gratuitous evil: Between the rock and the hard place.Luis R. G. Oliveira - 2023 - International Journal for Philosophy of Religion 94 (3):317-345.
    To most of us – believers and non-believers alike – the possibility of a perfect God co-existing with the kinds of evil that we see calls out for explanation. It is unsurprising, therefore, that the belief that God must have justifying reasons for allowing all the evil that we see has been a perennial feature of theistic thought. Recently, however, a growing number of authors have argued that the existence of a perfect God is compatible with the existence of gratuitous (...)
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  47. The Implantation Argument: Simulation Theory is Proof that God Exists.Jeff Grupp - 2021 - Metaphysica 22 (2):189-221.
    I introduce the implantation argument, a new argument for the existence of God. Spatiotemporal extensions believed to exist outside of the mind, composing an external physical reality, cannot be composed of either atomlessness, or of Democritean atoms, and therefore the inner experience of an external reality containing spatiotemporal extensions believed to exist outside of the mind does not represent the external reality, the mind is a mere cinematic-like mindscreen, implanted into the mind by a creator-God. It will be shown that (...)
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  48.  39
    God Without God: A Divine Limit to “The Phenomenon”.Jodie McNeilly-Renaudie - 2017 - Phainomenon 26 (1):195-215.
    The background concern of this paper is the well-rehearsed debate on the “theological turn” (or “veerings”) in French Phenomenology that was ignited by Dominique Janicaud some 25 years ago in his vociferous critique of several leading French thinkers. It also responds to subsequent contestations against Janicaud by numerous scholars defending these thinkers radicalising of phenomenology in their attempts to account for what Emanuel Levinas had “stirred up in the phenomenological field” by re-posing the question of the philosophical status of the (...)
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  49. The Problem of God and Abstract Objects: A Reassessment.Joshua Sijuwade - forthcoming - Metaphysica.
    This article aims to provide a reassessment of the relationship between God and abstract objects. This reassessment will provide a new conceptualisation of this important relationship and will be formulated, first, within the theoretical framework of ‘Theistic Aspectivalism’, which is grounded on the notion of an aspect, proposed by Donald L.M. Baxter, which provides a means to ward off the ‘Bootstrapping Problem’. Second, within the theoretical framework of ‘Theistic Essentialism’, which is based on the notion of essence and essential dependence, (...)
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  50. Simply Unsuccessful: The Neo-Platonic Proof of God’s Existence.Joseph Conrad Schmid - 2022 - European Journal for Philosophy of Religion 13 (4):129-156.
    Edward Feser defends the ‘Neo-Platonic proof ’ for the existence of the God of classical theism. After articulating the argument and a number of preliminaries, I first argue that premise three of Feser’s argument—the causal principle that every composite object requires a sustaining efficient cause to combine its parts—is both unjustified and dialectically ill-situated. I then argue that the Neo-Platonic proof fails to deliver the mindedness of the absolutely simple being and instead militates against its mindedness. Finally, I uncover two (...)
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