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Divine Freedom

Topoi 36 (4):651-656 (2017)

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  1. The Christian Theodicist's Appeal to Love: Daniel and Frances Howard-Snyder.Frances Daniel - 1993 - Religious Studies 29 (2):185-192.
    Many Christian theodicists believe that God's creating us with the capacity to love Him and each other justifies, in large part, God's permitting evil. For example, after reminding us that, according to Christian doctrine, the supreme good for human beings is to enter into a reciprocal love relationship with God, Vincent Brümmer recently wrote: In creating human persons in order to love them, God necessarily assumes vulnerability in relation to them. In fact, in this relation, he becomes even more vulnerable (...)
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  • Externalist Moral Motivation.Nick Zangwill - 2003 - American Philosophical Quarterly 40 (2):143-154.
    “Motivational externalism” is the externalism until they see more of what view that moral judgements have no motisuch a theory would be like. The mere posvational efficacy in themselves, and that sibility of such a theory is not sufficiently when they motivate us, the source of motireassuring, even given strong arguments vation lies outside the moral judgement in against the opposite position. For there may a separate desire. Motivational externalism also be objections to externalism. contrasts with “motivational internalism,” Moral philosophers (...)
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  • The Coherence of Theism (Revised Edition).Richard Swinburne - 1977 - Oxford University Press.
    This book investigates what it means, and whether it is coherent, to say that there is a God.
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  • An Essay on Free Will.Peter Van Inwagen - 1983 - Oxford University Press.
    "This is an important book, and no one interested in issues which touch on the free will will want to ignore it."--Ethics. In this stimulating and thought-provoking book, the author defends the thesis that free will is incompatible with determinism. He disputes the view that determinism is necessary for moral responsbility. Finding no good reason for accepting determinism, but believing moral responsiblity to be indubitable, he concludes that determinism should be rejected.
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  • Ethical and Religious Thought in Analytic Philosophy of Language.Quentin Smith - 1997 - New Haven, CT, USA: Yale University Press.
    This book is the first to provide a critical history of analytic philosophy from its inception in the late nineteenth century to the present day. Quentin Smith focuses on the connections between the four leading movements in analytic philosophy—logical realism, logical positivism, ordinary language analysis, and linguistic essentialism—and corresponding twentieth-century theories of ethics and of religion. Through a critical evaluation of each school’s theoretical positions, Smith counters the widespread view of analytic philosophy as indifferent to important questions about right and (...)
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  • Free Will in Philosophical Theology.Kevin Timpe - 2013 - London: Bloomsbury Academic.
    Natural theology's name can be misleading, for it sounds like what is being done is a kind of theology, not philosophy. But natural theology is better understood to be primarily philosophical rather than theological for it is, most generally, the ...
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  • ‘Ought’ Implies ‘Can’ and the Derivation of the Principle of Alternate Possibilities.David Copp - 2008 - Analysis 68 (1):67-75.
  • Causal Determinism and Human Freedom Are Incompatible: A New Argument for Incompatibilism.Ted A. Warfield - 2000 - Philosophical Perspectives 14:167-180.
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  • Alternate Possibilities and Moral Responsibility.Harry Frankfurt - 1969 - Journal of Philosophy 66 (23):829.
    This essay challenges the widely accepted principle that a person is morally responsible for what he has done only if he could have done otherwise. The author considers situations in which there are sufficient conditions for a certain choice or action to be performed by someone, So that it is impossible for the person to choose or to do otherwise, But in which these conditions do not in any way bring it about that the person chooses or acts as he (...)
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  • Frankfurt on 'Ought Implies Can' and Alternative Possibilities.David Widerker - 1991 - Analysis 51 (4):222.
  • What is so Good About Moral Freedom?Wes Morriston - 2000 - Philosophical Quarterly 50 (200):344-358.
    Many Christian philosophers believe that it is a great good that human beings are free to choose between good and evil – so good, indeed, that God is justified in putting up with a great many evil choices for the sake of it. But many of the same Christian philosophers also believe that God is essentially good – good in every possible world. Unlike his sinful human creatures, God cannot choose between good and evil. In that sense, he is not (...)
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  • In Defense of Incompatibilism.Carl Ginet - 1983 - Philosophical Studies 44 (November):391-400.
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  • The Puzzle of Prayers of Thanksgiving and Praise.Daniel Howard-Snyder - 2008 - In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave-Macmillan.
    in eds. Yujin Nagasawa and Erik Wielenberg, New Waves in Philosophy of Religion (Palgrave MacMillan 2008).
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  • Causal Determinism and Human Freedom Are Incompatible: A New Argument for Incompatibilism.Ted A. Warfield - 2000 - Noûs 34 (s14):167-180.
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  • The Real Problem of No Best World.Daniel Howard-Snyder & Frances Howard-Snyder - 1996 - Faith and Philosophy 13 (3):422-425.
    This is a reply to William Rowe, "The Problem of No Best World," Faith and Philosophy (1994).
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  • Necessary Moral Perfection.Brian Leftow - 1989 - Pacific Philosophical Quarterly 70 (3):240-260.
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  • Ethical and Religious Thought in Analytic Philosophy of Language.Panayot Butchvarov - 2001 - Philosophical and Phenomenological Research 62 (3):732-735.
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  • What is so Good About Moral Freedom&Quest.Wes Morriston - 2000 - Philosophical Quarterly 50 (200):344-358.
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  • The Essential Divine-Perfection Objection to the Free-Will Defence.Alexander R. Pruss - 2008 - Religious Studies 44 (4):433-444.
    The free-will defence (FWD) holds that the value of significant free will is so great that God is justified in creating significantly free creatures even if there is a risk or certainty that these creatures will sin. A difficulty for the FWD, developed carefully by Quentin Smith, is that God is unable to do evil, and yet surely lacks no genuinely valuable kind of freedom. Smith argues that the kind of freedom that God has can be had by creatures, without (...)
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  • Is God Essentially God?James F. Sennett - 1994 - Religious Studies 30 (3):295 - 303.
  • The Christian Theodicist's Appeal to Love.Daniel Howard-Snyder & Frances Howard-Snyder - 1993 - Religious Studies 29 (2):185 - 192.
    Many Christian theodicists believe that God's creating us with the capacity to love Him and each other justifies, in large part, God's permitting evil. For example, after reminding us that, according to Christian doctrine, the supreme good for human beings is to enter into a reciprocal love relationship with God, Vincent Brummer recently wrote: In creating human persons in order to love them, God necessarily assumes vulnerability in relation to them. In fact, in this relation, he becomes even more vulnerable (...)
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  • The Essential Divine-Perfection Objection to the Free-Will Defence: Alexander R. Pruss.Alexander R. Pruss - 2008 - Religious Studies 44 (4):433-444.
    The free-will defence holds that the value of significant free will is so great that God is justified in creating significantly free creatures even if there is a risk or certainty that these creatures will sin. A difficulty for the FWD, developed carefully by Quentin Smith, is that God is unable to do evil, and yet surely lacks no genuinely valuable kind of freedom. Smith argues that the kind of freedom that God has can be had by creatures, without a (...)
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  • Is God Essentially God?: JAMES F. SENNETT.James F. Sennett - 1994 - Religious Studies 30 (3):295-303.
    If theism is true, then there exists a being to which we appropriately refer with the term ‘God’. This point is analytic. Any object to which we appropriately refer with the term ‘God’ bears certain properties – e.g. omniscience, omnipotence and moral perfection. While the analyticity of this point may be a matter of debate, I find no problem granting its necessary truth , at least for the purposes of this paper. There are properties essential to the appropriate wearing of (...)
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