David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Philosophical Perspectives 5:475-507 (1991)
Suppose we believe that God created the world. Then surely we want it to be the case that he intended, in some sense at least, to create THIS world. Moreover, most theists want to hold that God didn't just guess or hope that the world would take one course or another; rather, he KNEW precisely what was going to take place in the world he planned to create. In particular, of each person P, God knew that P was to exist. Call this the "standard" conception. Most theists find the standard conception appealing. Unfortunately, the view seems to conflict with the equally appealing idea — call it "temporal actualism" — that there are no "future" individuals beyond those that already exist in the present moment. For, on this view, for any historical person P, prior to creation, there was no such person as P and hence nothing about P for God to know. Hence, in particular, God couldn't have known that P was to exist. This is of course not a new problem. But past solutions to it are highly problematic. In this paper, after canvassing previous approaches, I will propose a solution that seems to preserve both temporal actualism and a suitably robust form of the standard conception while avoiding the pitfalls of the past.
|Keywords||actualism presentism divine foreknowledge haecceitism|
|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
Michael D. Robinson (2000). Why Divine Foreknowledge? Religious Studies 36 (3):251-275.
John Sanders (1997). ``Why Simple Foreknowledge Offers No More Providential Control Than the Openness of God&Quot. Faith and Philosophy 14 (1):26-40.
John Sanders (1997). Why Simple Foreknowledge Offers No More Providential Control Than the Openness of God. Faith and Philosophy 14 (1):26-40.
Christopher Menzel (1993). Singular Propositions and Modal Logic. Philosophical Topics 21 (2):113-148.
Erik Carlson (2002). Deliberation, Foreknowledge, and Morality as a Guide to Action. Erkenntnis 57 (1):71-89.
John J. Fitzgerald (2008). Timeless Troubles. Proceedings of the American Catholic Philosophical Association 82:203-215.
Harold Zellner (1988). Spinoza's Temporal Argument for Actualism. Philosophy Research Archives 14:303-309.
Christopher Menzel (1990). Actualism, Ontological Commitment, and Possible World Semantics. Synthese 85 (3):355 - 389.
L. Nathan Oaklander (1995). Time and Foreknowledge: A Critique of Zagzebski. Religious Studies 31 (1):101 - 103.
Vance G. Morgan (1994). Foreknowledge and Human Freedom in Augustine. Journal of Philosophical Research 19:223-242.
Added to index2009-01-28
Total downloads16 ( #107,068 of 1,099,934 )
Recent downloads (6 months)4 ( #90,387 of 1,099,934 )
How can I increase my downloads?