David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
Arabic Sciences and Philosophy 20 (2):281-306 (2010)
The medieval Islamic philosophers held a certain conception of the divine unity that assumes the necessary existent to be both one and simple. The oneness of the necessary existent meant that it is the only necessary existent and its simplicity meant that it admits no composition whatsoever az presents, with elaboration, an exposition of the philosophers' conception of the divine unity, several arguments for its two components (i.e., oneness and simplicity), and his critique of these arguments. In this paper I focus on six of the arguments attributed to the philosophers. Following the textual evidence, I reconstruct these arguments and offer two possible interpretations of them. The first interpretation, which I call the many-argument interpretation, sees one of the arguments as employing the simplicity of the necessary existent to establish its oneness and the other five arguments as invoking oneness to establish simplicity. The second interpretation, which I call the one-argument interpretation, doesn't offer a new reading for the first argument but sees the other five arguments as defending the simplicity of the necessary existent based on its basic concept. I argue for the superiority of the one-argument interpretation
|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
Jonathan Hill (2012). Aquinas and the Unity of Christ: A Defence of Compositionalism. [REVIEW] International Journal for Philosophy of Religion 71 (2):117-135.
Andrew Cummings (2006). Hegel and Anselm on Divine Mystery. American Catholic Philosophical Quarterly 80 (4):521-541.
Eric Steinhart (2004). Pantheism and Current Ontology. Religious Studies 40 (1):63-80.
Frank Griffel (2004). Al-Gazali's Concept of Prophecy: The Introduction of Avicennan Psychology Into Aš‘Arite Theology. Arabic Sciences and Philosophy 14 (1):101-144.
Daniel Howard-Snyder & Paul K. Moser (eds.) (2002). Divine Hiddenness: New Essays. Cambridge University Press.
Witold Strawiński (1996). Jedność nauki wczoraj i dziś. Filozofia Nauki 3.
Jeffrey D. Gower (2011). The King of the Cosmos. Epoché: A Journal for the History of Philosophy 15 (2):415-434.
Lloyd P. Gerson (2009). The Divine First Principle (A.) Drozdek Greek Philosophers as Theologians. The Divine Arche. Pp. X + 275. Aldershot and Burlington, VT: Ashgate, 2007. Cased, £50, US$99.95. ISBN: 978-0-7546-6189-. [REVIEW] The Classical Review 59 (01):52-.
Vincent P. Branick (1968). The Unity of the Divine Ideas. New Scholasticism 42 (2):171-201.
Donald N. Blakeley (1992). Unity, Theism and Self in Plotinus. Philosophy and Theology 7 (1):53-80.
Marilena Vlad (2007). De l'unité de l'intellect à l'un absolu. Chôra 5:121-139.
Michael P. Levine (1990). Divine Unity and Superfluous Synonymity. Journal of Speculative Philosophy 4 (3):211 - 236.
Christian Miller (2009). Divine Desire Theory and Obligation. In Yujin Nagasawa & Erik J. Wielenberg (eds.), New Waves in Philosophy of Religion. Palgrave Macmillan. 105--24.
Jeffrey C. King (2013). Propositional Unity: What's the Problem, Who has It and Who Solves It? Philosophical Studies 165 (1):71-93.
Added to index2010-08-28
Total downloads12 ( #123,057 of 1,096,580 )
Recent downloads (6 months)1 ( #258,571 of 1,096,580 )
How can I increase my downloads?