Download Alternative concepts of God: essays on the metaphysics of by Andrei A. Buckareff, Yujin Nagasawa PDF

By Andrei A. Buckareff, Yujin Nagasawa

The concept that of God in response to conventional Judeo-Christian-Islamic theism minimally comprises the next theses: (i) there's one God; (ii) God is an omniscient, all-powerful, and morally excellent agent; (iii) God is the writer ex nihilo of the universe and the sustainer of all that exists; and (iv) God is an immaterial substance that's ontologically detailed from the universe. Proponents of different concepts Read more...

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in line with conventional Judeo-Christian-Islamic theism, God is an omniscient, all-powerful, and morally excellent agent. This quantity exhibits that philosophy of faith must take seriously Read more...

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The personal pantheist conception of god 23 or relation) that is not essentially embodied. By contrast, Personal Pantheism is materialist in the weak sense of denying that there are any spirits, divine or otherwise. The standard conceptions often come with the qualification that what we say of God in a positive fashion is by analogy, either in the Aristotelian pros hen sense or in the sense of similitude. The conception that I am advocating is a literal one subject to two qualifications. The first is the ‘Swiss Cheese’ qualification mentioned above and here ignored.

Vaidman, Lev (2014). ‘Many-Worlds Interpretation of Quantum Mechanics’, in Edward N. ), The Stanford Encyclopedia of Philosophy (Winter 2014 edn), URL = . 2 Pantheism as Panpsychism Karl Pfeifer 1. Messy Stuff Prima facie the term “pantheism” seems to apply to quite diverse theories. g. g. “panentheism” rather than “pantheism”). 1 I will simply adopt as my starting point some rather minimal, and perhaps naive, but nonetheless typical reference-book characterizations of pantheism and speculate whether they can be interestingly fleshed out in the idiom of some contemporary philosophical concerns.

This Ockhamist methodology should be contrasted with that of Perfect Being Theology (Morris 1988), which following St Anselm, posits various divine attributes even if they have no human precedent, on the grounds that they would add to the divine value. The theological Ockhamist, by contrast, attributes to God various human characteristics that cannot wholly be understood in a naturalistic fashion based largely on the theory of the brain. These brain-transcending attributes are in the human case nonetheless structured in some fashion by the brain.

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