This paper takes the first steps in the construction of a theory of event identity as that theory applies to historical sentences. The theory is extensional throughout. Following statements of criteria of adequacy for the construction, Davidson's method of regimenting sentences is adopted in order to allow for variables ranging over events. Events in this theory are only partially construed, that is, to the extent of treating them as concrete individuals rather than as classes or repeatable universals. The paper concludes (...) with a statement of several theorems and definitions and an example of how the theory works. (shrink)

A paradox is constructed employing four languages L1-L4, such that L1 is a metalanguage for L3, L3 for L2, and L2 for L1; L4 functions as the semantic meta-metalanguage for each of L1-L3. The paradox purports to show that no omniscient being can exist, given that there is a set of true sentences (each true within its respective language) from L1, L2, and L3 that no omniscient being can believe.The remainder of the paper consists in an examination of some attempts (...) at challenging the paradox on syntactic, semantic and pragmatic grounds. Just which of these attempts are the most promising for the religious person is a question which is left open. (shrink)

After an exposition of some key concepts in scholastic ontology, this paper examines four arguments presented by Francisco Suarez for the thesis, commonly held by Christian Aristotelians, that God's causal contribution to effects occurring in the ordinary course of nature goes beyond His merely conserving created substances along with their active and passive causal powers. The postulation of a further causal contribution, known as God's general concurrence (or general concourse), can be viewed as an attempt to accommodate an element of (...) truth present in occasionalist accounts of divine causality. (shrink)

This paper attempts to construct a systematic and plausible account of the necessity of the past. The account proposed is meant to explicate the central ockhamistic thesis of the primacy of the pure present and to vindicate Ockham's own non-Aristotelian response to the challenge of logical determinism.

Central to the western theistic understanding of divine providence is the conviction that God is the sovereign Lord of nature. He created the physical universe and continually conserves it in existence. What's more, He is always and everywhere active in it by His power. The operations of nature, be they minute or catastrophic, commonplace or unprecedented, are the work of His hands, and without His constant causal influence none of them would or could occur.

My topic is God's activity in the ordinary course of nature. The precise mode of this activity has been the subject of prolonged debates within every major theistic intellectual tradition, though it is within the Catholic tradition that the discussion has been carried on with the most philosophical sophistication. The problem, in its simplest form, is this: Given the fundamental theistic tenet that God is the provident Lord of nature, the First Efficient Cause who creates the universe, sustains it in (...) being, and exists in all things by His essence, presence, and power,1 how exactly do the actions of secondary (i.e., created) causes fit in with God's own activity in the ordinary course of nature? Or, to put it a bit more neutrally, how exactly is God's own action as the First Cause in nature related to the causal activity, if any , of His creatures? (shrink)

These original essays offer evidence that a growing number of Anglo-American philosophers are finding in the classical discussion of God's existence and nature fertile sources for critical reflection on issues in the philosophy of religion. Nelson Pike challenges Aquinas' claim that God is not responsible for evil and shows how the rejection of this claim bears on the problem of evil. Richard Swinburne defends the classical Christian understanding of heaven and hell, arguing that it is both philosophically plausible and compatible (...) with the Christian conception of God's goodness. Philip Quinn proposes a defensible version of the classical assertion that God's conserving a creature in existence is tantamount to his continuously creating that creature. Thomas Flint and Alfred Freddoso present an analysis of omnipotence which they claim to be both philosophically adequate and consonant with the orthodox Christian belief that God is both omnipotent and incapable of sinning. James Ross's main purpose is to dislodge the assumption that God's power is properly and adequately thought of as the power to cause (or bring about or actualize) states of affairs. Clement Dore reinterprets and defends Descartes' often maligned Fifth Meditation argument for God's existence. Finally, Mark Jordan explicates the metaphysical foundations of Aquinas' doctrine of divine names. (shrink)

Luis de Molina was a leading figure in the remarkable sixteenth-century revival of Scholasticism on the Iberian peninsula.

According to the Christian doctrine of the Incarnation, the Son of God is truly but only contingently a human being. But is it also the case that Christ’s individual human nature is only contingently united to a divine person? The affirmative answer to this question, explicitly espoused by Duns Scotus and William of Ockham, turns out to be philosophically untenable, while the negative answer, which is arguably implicit in St. Thomas Aquinas, explication of the Incarnation, has some surprising and significant (...) metaphysical consequences. (shrink)

The ArgumentThe question posed by this paper is why the Russian autocracy failed to pursue successfully Peter the Great's conscious policy of creating a society dominated by technique and competitive with technological levels achieved by Western Europe. The brief answer is that Peter's idea of a cultural revolution that would create new values and institutions hospitable to the introduction of technology clashed with powerful interests within society. The political opposition centered around three groups which were indispensable to the state in (...) fulfilling his vision: the nobility, the clergy, and the scientific establishment. Peter's original intention was to combine theoretical models and technology transfer from the West with educational reforms in Russia to produce new cadres of technical specialists. He attempted to adapt the Leibniz-Wolff cosmology to Russian conditions in order to reconcile ideological conflicts between military service and technical training, science and religion, theory and practice. The embodiment of his ideas in Russian science and religion were Mikhail Lomonosov and Feofan Prokopovich. Under his successors Peter's supporters encountered increased resistance: from the nobility to technical education, from the clergy to the scientific outlook, and from the Academy of Sciences to practical work. All three interest groups were willing to sacrifice real political rights for a recognition by the states of their autonomy to define their social roles. In the end the compromise was effected at the expense of Peter's ideal of the society dominated by technique. (shrink)

This paper lays out the main contours of an objectivistic account of natural necessity that locates its source within natural substances themselves. The key claims are that what occurs by a necessity of nature constitutes the culmination of deterministic natural tendencies and that these tendencies are themselves rooted in the natures or essences of natural substances. The paper concludes by discussing the notion of a law of nature as it emerges on this account.

In the Logica Ingredientibus Abailard attacks the theory according to which universals are collections of individuals. This paper argues that Abailard's principal objection to this 'collective realism', viz, that it conflates universals with integral wholes, is actually quite strong, though it is generally overlooked by recent commentators. For implicit in this objection is the claim that the collective realist cannot provide a satisfactory account of predication. The reason for this is that integral wholes are not uniquely decomposable. In support of (...) thesis the author first explicates the medieval distinction between integral and subjective parts and then discusses its application to collective realism. (shrink)

The thesis of this paper is that an agent S has the power to bring it about that a proposition p is or will be true at a moment t only if S has at the same time the power to bring it about that it has always been the case that p would be true at t. The author first constructs a prima facie compelling argument for logical determinism and then argues that whoever accepts an Ockhamistic response to that (...) argument should also accept the above thesis. (shrink)

Let me begin somewhat perversely by making clear what I do not intend to do in this paper. I do not propose to offer a general defense of Ockham's resolution of the metaphysical perplexities engendered by the dogma of the Incarnation. In fact, I have argued elsewhere that his account of the hypostatic union is seriously deficient. 1..

Born in England and educated at Oxford, Ockham was the preeminent Franciscan thinker of the mid-fourteenth century. Because of his role in the bitter dispute between the Franciscans and Pope John XXII over evangelical poverty, he was excommunicated in 1328. After that he abandoned philosophy and theology proper, producing instead a series of political tracts on the ecclesiastical and secular power of the papacy.

This 1982 book is a history of the great age of scholastism from Abelard to the rejection of Aristotelianism in the Renaissance, combining the highest standards of medieval scholarship with a respect for the interests and insights of contemporary philosophers, particularly those working in the analytic tradition. The volume follows on chronologically from The Cambridge History of Later Greek and Early Medieval Philosophy, though it does not continue the histories of Greek and Islamic philosophy but concentrates on the Latin Christian (...) West. Unlike other histories of medieval philosophy that divide the subject matter by individual thinkers, it emphasises the parts of more historical and theological interest. This volume is organised by those topics in which recent philosophy has made the greatest progress. (shrink)

Summary By means of examples drawn from everyday experience, the author investigates what conditions must be satisfied in order that behaviour may be called rational or irrational. Does the attribution of irrationality apply to means or to ends? Is it based on consideration of the total cost? Is heroism irrational? Cannot what is irrational for one person be rational for another? Finally, the author uses this approach to come to the problem of induction and to that of moral freedom.RésuméL'auteur examine, (...) à l'aide d'exemples divers tiréds de l'expérience quotidienne, quelles sont les conditions qui doivent ětre remplies pour qu'on puisse qualifier une conduite de rationnelle ou d'irrationnelle. L'imputation d'irrationalité concerne‐t‐elle les moyens ou les buts? Se fonde‐t‐elle sur une estimation globale des coǔts? L'héroïsme est‐il irrationnel? Ce qui est irrationnel pour l'un ne peut‐il pas ětre rationnel pour un autre? Enfin, il aborde par ce biais le problème de l'induction et celui de la liberté morale.ZusammenfassungDer Verfasser untersucht aufgrund verschiedener aus dem Alltag gezogenen Beispiele die Frage, welches die Bedingungen sind, die erfüllt sein müssen, damit man ein Verhalten als rational bezeichnen kann. Bezieht sich das Zuschreiben von Irrationalität auf Mittel oder auf Ziele? Ist es auf der Einschätzung des Aufwandes begründet? Ist Heldentum irrational? Kann das, was dem einen als irrational gilt, einem andern nicht als rational gelten? Schliesslich wird über das Induktionsproblem das Problem der moralischen Freiheit angegangen. (shrink)

In this paper, I observe that Hobbesian physicalism on the one side, and Cartesian dualism on the other, have had a widespread cultural influence on the way we regard ourselves and on the way we behave toward one another. I argue that what we now need is a conceptual space within which we might forge a metaphysical alternative, an alternative that will give us some hope of overcoming the deleterious intellectual, moral, and social consequences of both physicalism and dualism.

Commentators on Pope John Paul II's encyclical Fides et Ratio(1) have not failed to notice the incongruity that envelops the Pope's defense of the powers of reason against contemporary forms of skepticism. As Nicholas Wolterstorff has put it: "How surprising and ironic that roughly two centuries after Voltaire and his cohorts mocked the church as the bastion of irrationality, the church, in the person of the pope, should be the one to put in a good word for reason." (2) In (...) fact, given that professional philosophers of all stripes have largely abandoned the classical search for a comprehensive and systematic wisdom that provides firm answers to the deepest and most pressing human questions, Pope John Paul's call for us philosophers to recover our 'sapiential' vocation is not just ironic but downright mortifying. (shrink)

In this paper, I observe that Hobbesian physicalism on the one side, and Cartesian dualism on the other, have had a widespread cultural influence on the way we regard ourselves and on the way we behave toward one another. I argue that what we now need is a conceptual space within which we might forge a metaphysical alternative, an alternative that will give us some hope of overcoming the deleterious intellectual, moral, and social consequences of both physicalism and dualism.

At a poignant juncture early in Brideshead Revisited, Sebastian, after briefly recounting for Charles his family's rather checkered performance with regard to its Catholicism, remarks, "I wish I liked Catholics more." When Charles replies, "They seem just like other people," Sebastian rebukes him: "My dear Charles, that's exactly what they're not ... It's not just that they're a clique-- as a matter of fact, they're at least four cliques all blackguarding each other half the time--but they've got an entirely different (...) outlook on life; everything they think important is different from other people. They try and hide it as much as they can, but it comes out all the time. It's quite natural, really, that they should. But you see it's difficult for semi-heathens like ... me." Outsiders are often distracted and even mesmerized by the blackguarding. In discussions of the elusive "Catholic character" we have come to expect comments like, "You can't even agree among yourselves what 'Catholic' means; is it any wonder that the rest of us get edgy when we hear of efforts to reinforce the Catholic character of Notre Dame?" Larry's paper helps us to understand a bit better both the significance of these internal disagreements and the fervor with which they are carried on. As he suggests, a true catholicity is marked by a kind of "coincidence of opposites," a plurality within a unity, or perhaps better, a creative anarchy within fixed limits, a volatile mixture of the hierarchical and the charismatic, of the stabilizing and the spontaneous, of St. Peter and St. Paul. Chesterton characterized it as an equilibrium in which the duelling opposites are allowed to become exaggerated just short of the point where the one would wipe out the other: "St. Francis, in praising all good, could be a more shouting optimist than Walt Whitman. St. Jerome, in denouncing all evil, could paint the world blacker than Schopenauer.. (shrink)