Results for ' divine omnipotence and moral perfection ‐ whether being compatible'

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  1.  4
    Omnipotence.Joshua Hoffman & Gary Rosenkrantz - 2010 - In Charles Taliaferro, Paul Draper & Philip L. Quinn (eds.), A Companion to Philosophy of Religion. Oxford, UK: Wiley‐Blackwell. pp. 243–250.
    This chapter contains sections titled: What Omnipotence Signifies The Riddle of the Stone Further Limitations on the Power of an Omnipotent Agent Are Divine Omnipotence and Moral Perfection Compatible? Works cited.
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  2. Are omnipotence and necessary moral perfection compatible? Reply to Mawson.Wes Morriston - 2003 - Religious Studies 39 (4):441-449.
    In response to an earlier paper of mine, T. J. Mawson has argued that omnipotence is logically incompatible with wrong-doing, ‘whilst accepting that there is “a genuine, active power knowingly to choose evil” and thus leaving room for a free-will defence to the problem of evil’. Here, I attempt to show that Mawson is mistaken on both counts – that his argument for the incompatibility of omnipotence and wrong-doing is defective, and that the free-will defence cannot be sustained (...)
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  3. The Best Thing in Life is Free: The Compatibility of Divine Freedom and God's Essential Moral Perfection.Kevin Timpe - 2016 - In Hugh J. McCann (ed.), Free Will and Classical Theism: The Significance of Freedom in Perfect Being Theology. Oxford University Press. pp. 133-151.
    A number of scholars have claimed that, on the assumption of incompati- bilism, there is a con ict between God's freedom and God's essential moral perfection. Jesse Couenhoven is one such example; Couenhoven, a com- patibilist, thinks that libertarian views of divine freedom are problematic given God's essential moral perfection. He writes, \libertarian accounts of God's freedom quickly run into a conceptual problem: their focus on con- tingent choices undermines their ability to celebrate divine (...)
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  4.  91
    Depravity, Divine Responsibility and Moral Evil: A Critique of a New Free Will Defence.A. M. Weisberger - 1995 - Religious Studies 31 (3):375-390.
    One of the most vexing problems in the philosophy of religion is the existence of moral evil in light of an omnipotent and wholly good deity. A popular mode of diffusing the argument from evil lies in the appeal to free will. Traditionally it is argued that there is a strong connection, even a necessary one, between the ability to exercise free will and the occurrence of wrong-doing. Transworld depravity, as characterized by Alvin Plantinga, is a concept which has (...)
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  5.  78
    Moral perfection.Laura Garcia - 2008 - In Thomas P. Flint & Michael Rea (eds.), The Oxford handbook of philosophical theology. New York: Oxford University Press.
    In the 1970s, Alvin Plantinga made use of the Anselmian concept of God to develop a modal version of Anselm's ontological argument for God's existence. His definition describes the God of perfect-being theology as one that exists necessarily and is essentially omnipotent, omniscient, and morally perfect, and this definition has become standard in discussions about the nature and existence of the God of western theism. Hence, these discussions operate with a relatively thin conception of God, since many of the (...)
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  6. Is Theism Compatible With Moral Error Theory?StJohn Lambert - 2022 - European Journal for Philosophy of Religion 14 (3):1-20.
    This paper considers whether theism is compatible with moral error theory. This issue is neglected, perhaps because it is widely assumed that these views are incompatible. I argue that this is mistaken. In so doing, I articulate the best argument for thinking that theism and moral error theory are incompatible. According to it, these views are incompatible because theism entails that God is morally good, and moral error theory entails that God is not. I reject (...)
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  7.  3
    The Perfect Human Being in Sohrawardi’s Illuminative Thought and Farabi’s Philosophical System: A Comparative Study of the “Qutb” and the “Ideal Ruler”.Tahereh Kamalizadeh & Muhammad Kamalizadeh - 2023 - Journal of Philosophical Theological Research 25 (4):135-162.
    Thoughts and theoretical reflections about “governance” in Islamic society, whether theorizing about the desired structure of government or describing the characteristics of an ideal ruler, is one of the most important topics studied in the field of political thought and philosophy in Islam, to which great names such as Farabi, etc. are connected. In this context, this research, through a comparative approach, seeks to examine and analyze the views of Farabi and Sohrawardi about the ideal ruler from the perspective (...)
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  8.  23
    Divine Perfection, Axiology and the No Best World Defence.Robert Elliot - 1993 - Religious Studies 29 (4):533 - 542.
    Advocates of the traditional argument from evil assume that an omnipotent and morally perfect being, God, would create a world of the greatest value possible. They dispute that this world is such a world. It is difficult to disagree. They go on to conclude that this world could not have been created by God. It is, however, possible consistently both to agree that God could have guaranteed the existence of a better world than this world and to reject the (...)
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  9.  9
    God, God’s Perfections, and the Good: Some Preliminary Insights from the Catholic-Hindu Encounter.Francis X. Clooney S. J. - 2022 - The Monist 105 (3):420-433.
    There are good reasons for envisioning a global discourse about God, premised necessarily agreed upon perfections considered to be by definition proper to God, and for thinking through the implications of our understanding of God for morality. Philosophically, it makes sense to hold that claims about omnipotence, omniscience, and other superlative perfections are indeed maximal, and define “God” wherever the terminology of divine persons is taken up. Religiously too, it makes sense to assert that a deity possessed of (...)
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  10.  10
    Heaven and moral perfection.Luke Henderson - 2022 - Dissertation, University of Birmingham
    Traditionally, the Christian doctrine of heaven has implied that the human agents that exist there will be exceptionally moral. More than this, there appears to be a consensus that heavenly agents are so morally upright as to be considered morally perfect. However, there has been some kickback to this idea of moral perfection, and whether it is a possibility for contingently existing agents. The primary goal of this thesis is to defend the view that moral (...)
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  11. Divine Hiddenness and the Concept of God in advance.Roberto Di Ceglie - 2019 - International Philosophical Quarterly.
    John Schellenberg’s version of the divine hiddenness argument is based on a concept of God as an omnipotent, morally perfect, and ontologically perfect being. I show that Schellenberg develops his argument in a way that is inconsistent with each of these aspects, from which it follows that the argument in question proves to be unsustainable.
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  12.  93
    Divine Freedom and the Problem of Evil.Theodore Guleserian - 2000 - Faith and Philosophy 17 (3):348-366.
    The traditional theistic philosopher is committed to hold that God has a perfect will essentially, and that this is better than having a free will. It will be argued that God, being omnipotent, would have the power to create creatures who also have a perfect will essentially. This creates a problem for the traditional theist in solving the problem of moral evil. The problem of actual moral evil will not then be solvable by reference to the value (...)
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  13.  21
    God, Modality, and Morality.William E. Mann - 2015 - New York: Oxford University Press USA.
    Suppose that God exists: what difference would that make to the world? The answer depends on the nature of God and the nature of the world. In this book, William E. Mann argues in one new and sixteen previously published essays for a modern interpretation of a traditional conception of God as a simple, necessarily existing, personal being. Divine simplicity entails that God has no physical composition or temporal stages; that there is in God no distinction between essence (...)
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  14. Kierkegaard's ethic of love: divine commands and moral obligations.C. Stephen Evans - 2004 - New York: Oxford University Press.
    C. Stephen Evans explains and defends Kierkegaard's account of moral obligations as rooted in God's commands, the fundamental command being `You shall love your neighbour as yourself'. The work will be of interest not only to those interested in Kierkegaard, but also to those interested in the relation between ethics and religion, especially questions about whether morality can or must have a religious foundation. As well as providing a comprehensive reading of Kierkegaard as an ethical thinker, Evans (...)
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  15.  3
    Divine humility: God's morally perfect being.Matthew A. Wilcoxen - 2019 - Waco, Texas: Baylor University Press.
    Resources the virtue of humility as an essential divine attribute through the works of Augustine, Barth, and Katherine Sonderegger.
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  16.  26
    Divine omnipotence and moral theory in Abelard's theology.Matthias Perkams - 2003 - Mediaeval Studies 65 (1):99-116.
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  17. Moral Evil and Leibniz’s Form/Matter Defense of Divine Omnipotence.Jill Graper Hernandez - 2010 - Sophia 49 (1):1-13.
    The purpose of this paper is to demonstrate that Leibniz’s form/matter defense of omnipotence is paradoxical, but not irretrievably so. Leibniz maintains that God necessarily must concur only in the possibility for evil’s existence in the world (the form of evil), but there are individual instances of moral evil that are not necessary (the matter of evil) with which God need not concur. For Leibniz, that there is moral evil in the world is contingent on God’s will (...)
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  18. Being Responsible, Taking Responsibility, and Penumbral Agency.David Enoch - 2011 - In Heuer and Lang (ed.), Luck, Value, and Commitment: Themes from the Ethics of Bernard Williams. Oxford University Press, Usa.
    In "Moral Luck" Bernard Williams famously drew on our intuitive judgments about agent-regret – mostly, on our judgment that agent-regret is often appropriate – in his argument about the role of luck in rational and moral evaluation. I think that Williams is importantly right about the appropriateness of agent-regret, but importantly wrong about the implications of this observation. In this paper, I suggest an alternative understanding of the normative judgment Williams is putting forward, the one about the appropriateness (...)
     
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  19.  2
    Divine Humility: God’s Morally Perfect Being[REVIEW]Catherine Hudak Klancer - 2021 - Augustinian Studies 52 (2):234-237.
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  20. Perfect Freedom and God's Hard Choices.Luke Wilson - 2022 - Faith and Philosophy 39 (2):291-312.
    Rationalist models of divine agency typically ascribe perfect freedom to God, where this is understood as a freedom from external causal influences and non-rational influences, including desires or preferences not derived from reason alone. Paul Draper has recently developed a rationalist model of God’s agency on which God faces “hard choices” between options differing in moral and non-moral value. He argues that this model is preferable to rival rationalist models because it is compatible with God’s having (...)
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  21.  23
    God, Purpose, and Reality: A Euteleological Understanding of Theism.John Bishop & Ken Perszyk - 2023 - Oxford, GB: Oxford University Press. Edited by Kenneth J. Perszyk.
    Euteleology is a metaphysics according to which reality is inherently purposive and the contingent Universe exists ultimately because reality’s overall telos, the supreme good, is realized within it. This book provides an exposition of euteleology and a defence of its coherence. The main aim is to establish that euteleological metaphysics provides a religiously adequate alternative to the ‘personal-omniGod’ understanding of theism prevalent amongst analytic philosophers. The quest for an alternative to understanding the God of the Abrahamic traditions as an omnipotent, (...)
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  22. On Two Alleged Conflicts Between Divine Attributes.Torin Alter - 2002 - Faith and Philosophy 19 (1):47-57.
    Some argue that God’s omnipotence and moral perfection prevent God from being afraid and having evil desires and thus from understanding such states—which contradicts God’s omniscience. But, I argue, God could acquire such understanding indirectly, either by (i) perceiving the mental states of imperfect creatures, (ii) imaginatively combining the components of mental states with which God could be acquainted, or (iii) having false memory traces of such states. (i)–(iii) are consistent with the principal divine attributes.
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  23.  38
    Posthumous Organ Retention and Use in Ghana: Regulating Individual, Familial and Societal Interests.Divine Ndonbi Banyubala - 2016 - Health Care Analysis 24 (4):301-320.
    The question of whether individuals retain interests or can be harmed after death is highly contentious, particularly within the context of deceased organ retrieval, retention and use. This paper argues that posthumous interests and/or harms can and do exist in the Konkomba traditional setting through the concept of ancestorship, a reputational concept of immense cultural and existential significance in this setting. I adopt Joel Feinberg’s account of harms as a setback to interests. The paper argues that a socio-culturally sensitive (...)
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  24.  19
    On the Compatibility of the Divine Attributes: GEORGE N. SCHLESINGER.George N. Schlesinger - 1987 - Religious Studies 23 (4):539-542.
    According to Anselm, all Divine qualities are tightly interrelated: they are implied by the unique central property of being absolutely perfect. In the second chapter of the Proslogium , Anselm claims that it is the essence of our concept of God that He is a being greater than which nothing can be conceived. From this, he argues, it is possible to infer that He is eternal, omnipotent, omniscient, omnibenevolent, and so on. In other words, given an absolutely (...)
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  25.  14
    Hell: The Logic of Damnation.Jerry L. Walls - 1992 - Notre Dame: University of Notre Dame Press.
    Jerry L. Walls aims to demonstrate in his book Hell: The Logic of Damnation that some traditional views of hell are still defensible and can be believed with intellectual and moral integrity. Focusing on the issues from the standpoint of philosophical theology, Walls explores the doctrine of hell in relation to both the divine nature and human nature. He argues, with respect to the divine nature, that some traditional versions of the doctrine are compatible not only (...)
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  26.  6
    Perfect Equality: John Stuart Mill on Well-constituted Communities.Maria H. Morales - 1996 - Rowman & Littlefield Publishers.
    This original and compelling book argues that previous studies of John Stuart Mill's work have neglected his egalitarianism and thus seriously misunderstood his views. Morales demonstrates that Mill was fundamentally concerned with how the exercise of unjust or arbitrary power by some individuals over others sabotages the possibility of human well-being and social improvement. Mill therefore believed that 'perfect equality'--more than liberty--was the foundation of democracy and that democracy was a moral ideal for the organization of human life (...)
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  27. Divine Sovereignty and Human Responsibility: A Compatibilist Reconciliation.Steven Britt Cowan - 1996 - Dissertation, University of Arkansas
    This dissertation attempts to reconcile the apparent inconsistency between a strong view of divine sovereignty and human moral responsibility. God's absolute sovereignty over his creatures entails that human beings cannot do otherwise than they do. If so, then it would seem to follow that human beings cannot be held morally responsible for their actions. The notion that God has Middle Knowledge is often defended as a way out of this apparent inconsistency. It is argued, however, that counterfactuals of (...)
     
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  28. Absolute Simplicity.Eleonore Stump & Norman Kretzmann - 1985 - Faith and Philosophy 2 (4):353-382.
    The doctrine of God’s absolute simplicity denies the possibility of real distinctions in God. It is, e.g., impossible that God have any kind of parts or any intrinsic accidental properties, or that there be real distinctions among God’s essential properties or between any of them and God himself. After showing that some of the counter-intuitive implications of the doctrine can readily be made sense of, the authors identify the apparent incompatibility of God’s simplicity and God’s free choice as a special (...)
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  29. Necessity, Theism, and Evidence.Mike Almeida - 2022 - Logique Et Analyse 259 (1):287-307.
    The minimal God exemplifies essential omnipotence, omniscience, and moral perfection, but none of the other properties of the traditional God. I examine the consequences of the minimal God in augmented S5, S4, and Kρσ. The metaphysical consequences for the minimal God in S5 include the impossibility that God—or any other object—might acquire, lose, or exchange an essential property. It is impossible that an essentially divine being might become essentially human, for instance. The epistemological consequences include (...)
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  30.  10
    Subjective Well-Being and Schools in South Africa: A Post-COVID-19 Analysis.Rommy Morales-Olivares, Carlos Aguirre-Nuñez, Lorena Nuñez-Carrasco & Felipe Ulloa-León - 2022 - Frontiers in Psychology 13.
    From the analysis of the Wave 5 National Income Dynamics Study – Coronavirus Rapid Mobile Survey 2021 dataset, the study conducted in South Africa, we developed a model of analysis based on three dimensions, namely, subjective well-being, material living conditions, and importance attributed to education during the COVID-19 pandemic. A cross-sectional analysis of the data for Gauteng area indicates that the dimension of subjective well-being of families in South Africa—even in relation to the factors such as conditions of (...)
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  31. God and possible worlds: The modal problem of evil.Theodore Guleserian - 1983 - Noûs 17 (2):221-238.
    Using four principles common to several theories about possible worlds, It is argued that the necessary existence of a divine being that is essentially omnipotent, Omniscient, And morally perfect is impossible. The central argument employs the premise that there are possible worlds that any divine being ought not to actualize (because of their evil contents). This premise is then defended on the grounds that the same sort of justification that we give for other modal statements that (...)
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  32.  95
    Divine omnipotence and divine omniscience: A reply to Michael Martin.Noreen E. Johnson - 2007 - Sophia 46 (1):69-73.
    In Atheism: A Philosophical Justification, Michael Martin argues that to posit a God that is both omnipotent and omniscient is philosophically incoherent. I challenge this argument by proposing that a God who is necessarily omniscient is more powerful than a God who is contingently omniscient. I then argue that being omnipotent entails being omniscient by showing that for an all-powerful being to be all-powerful in any meaningful way, it must possess complete knowledge about all states of affairs (...)
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  33. God and Moral Law: On the Theistic Explanation of Morality.Mark C. Murphy - 2011 - Oxford, GB: Oxford University Press.
    Does God's existence make a difference to how we explain morality? Mark C. Murphy critiques the two dominant theistic accounts of morality--natural law theory and divine command theory--and presents a novel third view. He argues that we can value natural facts about humans and their good, while keeping God at the centre of our moral explanations.
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  34.  56
    Gratuitous Evil and Divine Existence.Keith Yandell - 1989 - Religious Studies 25 (1):15 - 30.
    God, who is an omnipotent, omniscient, and omnibenevolent Creator and Providence, exists and There is evil are logically compatible claims. God exists, If God exists, then He has a morally sufficient reason for allowing any evil that He does allow , and There is evil is a consistent triad of propositions. Thus any pair from that triad is also consistent. Thus God exists and There is evil are logically compatible. But this does not settle the question as to (...)
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  35. Divine Commands and Arbitrariness.Paul Rooney - 1995 - Religious Studies 31 (2):149 - 165.
    According to the divine command theory of morality, what is right or wrong, good or bad, is entirely dependent on the will and command of God: what He commands is right and what He forbids is wrong just because He commands or forbids it. It is argued here that the principal religious objection to this theory -- that if it were true, moral precepts would be arbitrary -- is rendered ineffective when due consideration is given to the consequences (...)
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  36. Divine Perfection and Creation.R. T. Mullins - 2016 - Heythrop Journal 57 (1):122-134.
    Proclus (c.412-485) once offered an argument that Christians took to stand against the Christian doctrine of creation ex nihilo based on the eternity of the world and God’s perfection. John Philoponus (c.490-570) objected to this on various grounds. Part of this discussion can shed light on contemporary issues in philosophical theology on divine perfection and creation. First I will examine Proclus’ dilemma and John Philoponus’ response. I will argue that Philoponus’ fails to rebut Proclus’ dilemma. The problem (...)
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  37. On Privileging God's Moral Goodness.Thomas D. Senor - 2006 - Faith and Philosophy 23 (4):409-422.
    According to Eric Funkhouser, omnipotence and necessary moral perfection (what Funkhouser calls "impeccability") are not compatible. Funkhouser gives two arguments for this claim. In this paper, I argue that neither of Funkhouser's arguments is sound. The traditional theist can reasonably claim that, contra Funkhouser, (i) there is no possible being who possesses all of God's attributes sans impeccability, and (ii) the fact that there are things that God cannot do does not entail that God lacks (...)
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  38.  91
    Divine Omniscience and Human Privacy.Douglas P. Lackey - 1984 - Philosophy Research Archives 10:383-391.
    This paper argues that there is a conflict between divine omniscience and the human right to privacy. The right to privacy derives from the right to moral autonomy, which human persons possess even against a divine being. It follows that if God exists and persists in knowing all things, his knowledge is a non-justifiable violation of a human right. On the other hand, if God exists and restricts his knowing in deference to human privacy, it follows (...)
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  39. Divine foreknowledge and eternal damnation: The theory of middle knowledge as solution to the soteriological problem of evil.Rik Peels - 2006 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 48 (2):160-75.
    Traditionally, Christians have hold the two following beliefs: the belief that God is omniscient, omnipotent, and perfectly good on the one hand and the belief that God has actualized a possible world in which some people freely reject Christ and are damned eternally, while others freely accept Him and are saved on the other. The combination of these two beliefs seems to result in a contradiction. This serious and well-known problem is called the soteriological problem of evil. In this article (...)
     
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  40.  26
    Divine Emptiness and Historical Fullness: A Buddhist-Jewish-Christian Conversation with Masao Abe (review).Edward L. Shirley - 1999 - Buddhist-Christian Studies 19 (1):207-210.
    In lieu of an abstract, here is a brief excerpt of the content:Divine Emptiness and Historical Fullness: A Buddhist-Jewish-Christian Conversation with Masao AbeEdward L. ShirleyDivine Emptiness and Historical Fullness: A Buddhist-Jewish-Christian Conversation with Masao Abe. Edited by Christopher Ives. Valley Forge, PA: Trinity Press International, 1995. 272 pp.This book is a continuation of a discussion begun by Masao Abe in 1984, previous incarnations of which have been published elsewhere. In the present volume, Abe’s expanded essay serves as the first (...)
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  41.  15
    Divine Omniscience and Human Privacy.Douglas P. Lackey - 1984 - Philosophy Research Archives 10:383-391.
    This paper argues that there is a conflict between divine omniscience and the human right to privacy. The right to privacy derives from the right to moral autonomy, which human persons possess even against a divine being. It follows that if God exists and persists in knowing all things, his knowledge is a non-justifiable violation of a human right. On the other hand, if God exists and restricts his knowing in deference to human privacy, it follows (...)
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  42.  49
    Tradizioni morali. Greci, ebrei, cristiani, islamici.Sergio Cremaschi - 2015 - Roma, Italy: Edizioni di storia e letteratura.
    Ex interiore ipso exeas. Preface. This book reconstructs the history of a still open dialectics between several ethoi, that is, shared codes of unwritten rules, moral traditions, or self-aware attempts at reforming such codes, and ethical theories discussing the nature and justification of such codes and doctrines. Its main claim is that this history neither amounts to a triumphal march of reason dispelling the mist of myth and bigotry nor to some other one-way process heading to some pre-established goal, (...)
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  43.  99
    The Essential Moral Perfection of God: LAURA L. GARCIA.Laura L. Garcia - 1987 - Religious Studies 23 (1):137-144.
    Many theists of a traditional bent have been bothered by the apparent tension between God's essential omnipotence and his essential moral goodness. Nelson Pike draws attention to the conflict between these two attributes in his article ‘Omnipotence and God's Ability to Sin’, and there have been many attempts to respond to it since that time. Most of these responses argue that the essential omnipotence and essential goodness of God are not logically incompatible, so that the traditional (...)
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  44.  15
    Around Logical Perfection.John A. Cruz Morales, Andrés Villaveces & Boris Zilber - 2021 - Theoria 87 (4):971-985.
    In this article we present a notion of “logical perfection”. We first describe through examples a notion of logical perfection extracted from the contemporary logical concept of categoricity. Categoricity (in power) has become in the past half century a main driver of ideas in model theory, both mathematically (stability theory may be regarded as a way of approximating categoricity) and philosophically. In the past two decades, categoricity notions have started to overlap with more classical notions of robustness and (...)
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  45.  11
    Eggshell Biliverdin as an Antioxidant Maternal Effect.Judith Morales - 2020 - Bioessays 42 (8):2000010.
    In this essay, the hypothesis that biliverdin pigment plays an antioxidant role in the avian eggshell is proposed. Due to its ability to scavenge free radical species and to reduce mutation, biliverdin potentially counteracts the oxidative action of pathogens that penetrate the eggshell and/or protects the shell membrane from oxidation, thus promoting the proven antioxidant and antimicrobial capacities of the shell membrane itself. Additionally, biliverdin may be able to inhibit viral replication in the eggshell due to its ascribed antiviral properties. (...)
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  46. The divine attributes.Nicholas Everitt - 2010 - Philosophy Compass 5 (1):78-90.
    Focusing on God's essential attributes of omnipotence, omniscience, being eternal and omnipresent, being a creator and sustainer, and being a person, I examine how far recent discussion has been able to provide for each of these divine attributes a consistent interpretation. I also consider briefly whether the attributes are compatible with each other.
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  47.  51
    Desperately Seeking Perfection: Christian Discipleship and Medical Genetics 1.Joel Shuman - 1999 - Christian Bioethics 5 (2):139-153.
    The question of what, if anything, Christian theology as theology might contribute to ethical debates about appropriate uses of medical genetics has often been ignored. The answer is complex, and the author argues it is best characterized by an explanation of the analogous aspirations of the two: both have as their goal the perfection of the human being, both assert that the present disposition of the human body is on a fundamental level more often than not other than (...)
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  48. Determinism, Freedom, and Moral Responsibility: Essays in Ancient Philosophy.Susanne Bobzien - 2021 - Oxford: Oxford University Press.
    Determinism, Freedom, and Moral Responsibility brings together nine substantial essays on determinism, freedom, and moral responsibility in antiquity by Susanne Bobzien. The essays present the main ancient theories on these subjects, ranging historically from Aristotle followed by the Epicureans, the early Stoics, several later Stoics, and up to Alexander of Aphrodisias in the third century CE. -/- The author discusses questions about rational and autonomous human agency and their compatibility with a large range of important philosophical issues, including (...)
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  49.  27
    Divine Foreknowledge and Eternal Damnation: The Theory of Middle Knowledge as Solution to the Soteriological Problem of Evil.Henric David Peels - 2006 - Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 48 (2):168-183.
    Traditionally, Christians have hold the two following beliefs: the belief that God is omniscient, omnipotent, and perfectly good on the one hand and the belief that God has actualized a possible world in which some people freely reject Christ and are damned eternally, while others freely accept Him and are saved on the other. The combination of these two beliefs seems to result in a contradiction. This serious and well-known problem is called the soteriological problem of evil. In this article (...)
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  50. Divine Intentions and the Problem of Evil.Justin Mooney - 2019 - Religious Studies 55 (2):215-234.
    I develop a model of providence on which God brings about good states of affairs by means of evil states of affairs, but without intending the latter. The model's key ingredient is a backward-looking counterpart of the distinction between intended and merely foreseen consequences of an action: namely, a distinction between intended and merely foreseen means to an end. The model enables greater-good theodicies to avoid worries about whether a perfect being could intend evil.
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