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Omnipotence: P. T. Geach

Philosophy 48 (183):7-20 (1973)

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  1. A New Paradox of Omnipotence.Sarah Adams - 2015 - Philosophia 43 (3):759-785.
    In this paper, I argue that the supposition of divine omnipotence entails a contradiction: omnipotence both must and must not be intrinsic to God. Hence, traditional theism must be rejected. To begin, I separate out some theoretical distinctions needed to inform the discussion. I then advance two different arguments for the conclusion that omnipotence must be intrinsic to God; these utilise the notions of essence and aseity. Next, I argue that some necessary conditions on being omnipotent are extrinsic, and that (...)
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  • On the Use of Psychological Models in Christology.Andrew Ter Ern Loke - 2017 - Heythrop Journal 58 (1):44-50.
  • Omnipotence.Graham Oppy - 2005 - Philosophy and Phenomenological Research 71 (1):58–84.
    Recently, many philosophers have supposed that the divine attribute of omnipotence is properly understood as some kind of maximal power. I argue that all of the best known attempts to analyse omnipotence in terms of maximal power are multiply flawed. Moreover, I argue that there are compelling reasons for supposing that, on orthodox theistic conceptions, maximal power is not one of the divine attributes.
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  • Thomas Aquinas on Logic, Being, and Power, and Contemporary Problems for Divine Omnipotence.Errin Clark - 2017 - Sophia 56 (2):247-261.
    I discuss Thomas Aquinas’ views on being, power, and logic, and show how together they provide rebuttals against certain principal objections to the notion of divine omnipotence. The objections I have in mind can be divided into the two classes. One says that the notion of omnipotence ends up in self-contradiction. The other says that it ends up contradicting certain doctrines of traditional theism. Thomas’ account is frequently misunderstood to be a version of what I call a ‘consistent description’ account (...)
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  • The Divine Attributes and Non-Personal Conceptions of God.John Bishop & Ken Perszyk - 2017 - Topoi 36 (4):609-621.
    Analytical philosophers of religion widely assume that God is a person, albeit immaterial and of unique status, and the divine attributes are thus understood as attributes of this supreme personal being. Our main aim is to consider how traditional divine attributes may be understood on a non-personal conception of God. We propose that foundational theist claims make an all-of-Reality reference, yet retain God’s status as transcendent Creator. We flesh out this proposal by outlining a specific non-personal, monist and ‘naturalist’ conception (...)
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  • Divine Simplicity and the Eternal Truths: Descartes and the Scholastics.Andrew Pessin - 2010 - Philosophia 38 (1):69-105.
    Descartes famously endorsed the view that (CD) God freely created the eternal truths, such that He could have done otherwise than He did. This controversial doctrine is much discussed in recent secondary literature, yet Descartes’s actual arguments for CD have received very little attention. In this paper I focus on what many take to be a key Cartesian argument for CD: that divine simplicity entails the dependence of the eternal truths on the divine will. What makes this argument both important (...)
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  • Omniscience and Worthiness of Worship.Wesley D. Cray - 2011 - International Journal for Philosophy of Religion 70 (2):147-153.
    At first glance, the properties being omniscient and being worthy of worship might appear to be perfectly co-instantiable. But there are reasons to be worried about this co-instantiability, as it turns out that, depending on our commitments with respect to certain kinds of knowledge and notions of personhood, it might be the case that no being—God included—could instantiate both. In this paper, I lay out and motivate this claim before going on to consider a variety of responses—some more plausible than (...)
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  • 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, to establish; E1p21–23 (...)
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  • Aquinas and Gregory the Great on the Puzzle of Petitionary Prayer.Scott Hill - 2018 - Ergo: An Open Access Journal of Philosophy 5.
    I defend a solution to the puzzle of petitionary prayer based on some ideas of Aquinas, Gregory the Great, and contemporary desert theorists. I then address a series of objections. Along the way broader issues about the nature of desert, what is required for an action to have a point, and what is required for a puzzle to have a solution are discussed.
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  • Motivating the Search for Alternatives to Personal OmniGod Theism: The Case From Classical Theism.Ken Perszyk - 2018 - European Journal for Philosophy of Religion 10 (4):97-118.
    Analytic philosophers of religion typically take God to be ‘the personal omniGod’ – a person who is omnipotent, omniscient and omnibenevolent, and who creates and sustains all else that exists. Analytic philosophers also tend to assume that the personal omniGod is the God of ‘classical’ theism. Arguably, this is a mistake. To be consistent, a classical theist or her supporter must deny that God is literally a person. They need not, however, deny the aptness of using personal language, or of (...)
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  • A Dilemma About Necessity.Peter W. Hanks - 2008 - Erkenntnis 68 (1):129 - 148.
    The problem of the source of necessity is the problem of explaining what makes necessary truths necessarily true. Simon Blackburn has presented a dilemma intended to show that any reductive, realist account of the source of necessity is bound to fail. Although Blackburn's dilemma faces serious problems, reflection on the form of explanations of necessities reveals that a revised dilemma succeeds in defeating any reductive account of the source of necessity. The lesson is that necessity is metaphysically primitive and irreducible.
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  • 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 that the (...)
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  • Journal of Philosophical Investigations.M. Asgahri - 2015 - Journal of Philosophical Investigations 9 (17):1-227.
    open journal of Philosophical Investigations (PI) is an international journal dedicated to the latest advancements in philosophy. The goal of this journal is to provide a platform for academicians all over the world to promote, share, and discuss various new issues and developments in different areas of philosophy. -/- All manuscripts to be prepared in English or Persian and are subject to a rigorous and fair peer-review process. Generally, accepted papers will appear online. The journal publishes papers including the following (...)
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  • Intentionality, Belief, and the Logical Problem of Evil.Kenneth L. Pearce - 2020 - Religious Studies 56 (3):419-435.
    This paper provides a new defence against the logical problem of evil, based on the naturalistic functional/teleological theory of mind (NFT). I argue that if the NFT is self-consistent then it is consistent with theism. Further, the NFT entails that it is not possible for created minds to exist in the absence of evil. It follows that if the NFT is self-consistent then the existence of God is consistent with the existence of evil.
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  • Thomas Versus Thomas: A New Approach to Nagel's Bat Argument.Yujin Nagasawa - 2003 - Inquiry: An Interdisciplinary Journal of Philosophy 46 (3):377-395.
    i l l ustrat es t he di ffi cul t y of providing a purely physical characterisation of phenomenal experi ence wi t ha vi vi d exampl e about a bat ’ s sensory apparatus. Whi l e a number of obj ect i ons have al ready been made to Nagel.
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  • 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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  • Giving Up Omnipotence.Scott Hill - 2014 - Canadian Journal of Philosophy 44 (1):97-117.
    For any essential property God has, there is an ability He does not have. He is unable to bring about any state of affairs in which He does not have that property. Such inabilities seem to preclude omnipotence. After making trouble for the standard responses to this problem, I offer my own solution: God is not omnipotent. This may seem like a significant loss for the theist. But I show that it is not. The theist may abandon the doctrine that (...)
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  • On the Geachian Theory of the Trinity And Incarnation.James Cain - 2016 - Faith and Philosophy 33 (4):474-486.
    Contemporary accounts of the Trinity and Incarnation sometimes employ aspects of Peter Geach's theory of relative identity. Geach's theory provides an account not merely of identity predicates, but also proper names and restricted quantification. In a previous work I developed an account of the doctrines of the Trinity and Incarnation incorporating these three aspects of Geach's theory and tried to show how each might contribute to our understanding of the doctrines. Joseph Jedwab has recently argued that my account—or any that (...)
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  • The Absolutist Theory of Omnipotence.Nick Trakakis - 1997 - Sophia 36 (2):55-78.
  • Utrum Verum Et Simplex Convertantur. The Simplicity of God in Aquinas and Swinburne.Christian Tapp - 2018 - European Journal for Philosophy of Religion 10 (2):23-50.
    This paper explores Thomas Aquinas’ and Richard Swinburne’s doctrines of simplicity in the context of their philosophical theologies. Both say that God is simple. However, Swinburne takes simplicity as a property of the theistic hypothesis, while for Aquinas simplicity is a property of God himself. For Swinburne, simpler theories are ceteris paribus more likely to be true; for Aquinas, simplicity and truth are properties of God which, in a certain way, coincide – because God is metaphysically simple. Notwithstanding their different (...)
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  • God and the Approval of Sin.Paul Helm - 1984 - Religious Studies 20 (2):215 - 222.
    Having clarified certain conceptual matters with regard to God's relation to sin and evil, Professor Brümmer considers the two propositions that God could be the author of any state of affairs that he does not approve of, and that God could approve of any state of affairs which is evil. Brü mmer argues that both these are logically impossible, the first because it would be a sign of weakness in God, and the second because God's will is the ultimate standard (...)
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  • The Omnipotence Paradox.Douglas Walton - 1975 - Canadian Journal of Philosophy 4 (4):705-715.
    Can an omnipotent being create a stone too heavy for him to lift? If not, he is not omnipotent. But if so, he is not omnipotent either, since there is something he cannot lift. Hence there can be no omnipotent being. J.L. Cowan's recent reformulation of this paradox of omnipotence has been sharpened through a number of objections and clarifications, and, in its final form, constitutes a significant problem for the analysis of the concept of an omnipotent agent. I will (...)
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  • Analyzing Aseity.Sarah Adams & Jon Robson - forthcoming - Canadian Journal of Philosophy:1-17.
    The doctrine of divine aseity has played a significant role in the development of classical theism. However, very little attention has been paid in recent years to the question of how precisely aseity should be characterized. We argue that this neglect is unwarranted since extant characterizations of this central divine attribute quickly encounter difficulties. In particular, we present a new argument to show that the most widely accepted contemporary account of aseity is inconsistent. We then consider the prospects for developing (...)
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  • Some Theorems of Fitch on Omnipotence.Douglas Walton - 1976 - Sophia 15 (1):20-27.