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 of God, resembling pantheism, panentheism, spiritual anti-realism, developmental theism, and non secular naturalism, exclude at the very least this type of claims. a few widespread philosophers and scientists have expressed sympathy with substitute ideas of the divine. notwithstanding, voices raised in safeguard of those thoughts have a tendency to not be taken heavily in modern analytic philosophy of faith. This quantity goals to make clear substitute recommendations of God and to completely think of their benefits and demerits. Read more...
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Additional resources for Alternative concepts of God: essays on the metaphysics of the divine
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 =
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.