David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
American Catholic Philosophical Quarterly 77 (1):37-55 (2003)
In his interpretation of Avicebron’s doctrine of the divine will, Weisheipl claims that Avicebron is a voluntarist because he holds that God’s will is superior to God’s intelligence. Yet, by reexamining his Fons vitae, I argue that Avicebron is not a voluntarist. For, according to Avicebron, God’s will can be considered in two ways—(1) as inactive or (2) as active—and in neither case is God’s will superior to God’s intelligence. I conclude by noting that if, as Weisheipl contends, Avicebron—and not Augustine—was the source of the voluntarism that characterized thirteenth-century Augustinianism, that was the case only because thirteenth-century Christian thinkers misunderstood—as Weisheipl has—Avicebron’s doctrine of the divine will. For, in fact, Avicebron is not a voluntarist
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
John Laumakis (2004). Aquinas' Misinterpretation of Avicebron on the Activity of Corporeal Substances: Fons Vitae II, 9 and 10. Modern Schoolman 81 (2):135-149.
John Laumakis (2006). Aquinas and Avicebron on the Causality of Corporeal Substances. Modern Schoolman 84 (1):17-29.
John Laumakis (2001). Avicebron (Solomon Ibn Gabirol) on Creation Ex Nihilo. Modern Schoolman 79 (1):41-55.
Arjan Markus (2004). Divine Timelessness: A Coherent but Unfruitful Doctrine? Sophia 43 (2):29-48.
Graham Oppy (2003). The Devilish Complexities of Divine Simplicity. Philo 6 (1):10-22.
Miguel Spinelli (1999). Neoplatonismo e Aristotelismo da Filosofia Árabe Medieval. Revista Portuguesa de Filosofia 55 (1/2):59 - 98.
Bernard D. Katz (2003). On the Limits of Divine Power. Sophia 42 (1):1-7.
John Goheen (1940). The Problem of Matter and Form in the De Ente Et Essentia of Thomas Aquinas. Cambridge, Mass.,Harvard University Press.
Jeffrey E. Brower (2008). Making Sense of Divine Simplicity. Faith and Philosophy 25 (1):3-30.
Edward Wierenga (2004). Trinity and Polytheism. Faith and Philosophy 21 (3):281-294.
Steven P. Marrone (2001). The Light of Thy Countenance: Science and Knowledge of God in the Thirteenth Century. Brill.
Susan Peppers-Bates (2008). Divine Simplicity and Divine Command Ethics. International Philosophical Quarterly 48 (3):361-369.
Steven B. Cowan (1996). A Reductio Ad Absurdum of Divine Temporality. Religious Studies 32 (3):371 - 378.
Michael Rea (2003). Relative Identity and the Doctrine of the Trinity. Philosophia Christi 5 (2):431 - 445.
Katherin Rogers & Kate Rogers (1996). The Traditional Doctrine of Divine Simplicity. Religious Studies 32 (2):165 - 186.
Added to index2011-01-09
Total downloads6 ( #336,406 of 1,726,249 )
Recent downloads (6 months)2 ( #289,836 of 1,726,249 )
How can I increase my downloads?