Search results for 'Eternity' (try it on Scholar)

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  1. Awareness Eternity (1992). Action'. Faith and Philosophy 9:463-482.
     
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  2.  47
    Marius Stan (2016). Perpetuum Mobiles and Eternity. In Yitzhak Melamed (ed.), Eternity: the History of a Concept. Oxford University Press 173-178.
    Leibniz is committed to a form of cosmic eternity, on account of his natural theology and foundations for dynamics. However, his views on perpetuum mobiles entail that a particularly attractive type of cosmic eternity is out of reach for Leibniz.
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  3.  16
    Yitzhak Melamed (forthcoming). Eternity in Early Modern Philosophy. In Yitzhak Y. Melamed (ed.), Eternity: A History. Oxford Unuversity Press 129-167.
    Modernity seemed to be the autumn of eternity. The secularization of European culture provided little sustenance to the concept of eternity with its heavy theological baggage. Yet, our hero would not leave the stage without an outstanding performance of its power and temptation. Indeed, in the first three centuries of the modern period – the subject of the third chapter by Yitzhak Melamed - the concept of eternity will play a crucial role in the great philosophical systems (...)
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  4.  7
    Liran Shia Gordon (2016). On the Co-Nowness of Time and Eternity: A Scotistic Perspective. International Journal of Philosophy and Theology 77.
    The paper will explore a key tension between eternity and temporality that comes to the fore in the seeming contradiction between freedom of the human will and divine foreknowledge of future contingents. It will be claimed that Duns Scotus’s adaptation of Thomas Aquinas’s view reduces the tension between a human being’s freedom and divine foreknowledge of future contingents to the question of how to conflate the now of eternity and our experience of the instantaneous now. Scotus’s account of (...)
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  5.  6
    Edward Omar Moad (2015). Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World, in the First Discussion of the Incoherence of the Philosophers. Sophia 54 (4):429-441.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali raised objections against the doctrine of the ‘philosophers’ on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ (...)
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  6.  28
    Graham Oppy, Some Emendations to Leftow's Arguments About Time and Eternity (1998).
    This paper discusses some views defended by Brian Leftow in his book *Time and Eternity*. There is a revised version of this paper that is incorporated into my later book *Describing Gods: An Investigation of Divine Attributes* (CUP, 2014).
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  7.  1
    Juan Manuel Forte (2013). Pomponazzi y la eternidad del mundo: entre el problema neutro y el saber dialéctico= Pomponazzi and the eternity of the World: between the neutral problem and dialectical wisdom. Endoxa 31:279-298.
    In the last chapter of De immortalitate animae, Pomponazzi claims that the question of immortality, just like the question of the eternity of the world, is a neutral problem. In this paper I claim that Pomponazzi has usually considered the aeternitas mundi as a probable proposition in the Aristotelian sense, rather than as a problem. Furthermore, I evaluate some analyses that use the former issues (among others) to interpret Pomponazzi’s thought.
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  8.  39
    Yitzhak Y. Melamed (ed.) (2016). Eternity a History. Oxford University Press Usa.
    Eternity is a unique kind of existence that is supposed to belong to the most real being or beings. It is an existence that is not shaken by the common wear and tear of time. Over the two and half millennia history of Western philosophy we find various conceptions of eternity, yet one sharp distinction between two notions of eternity seems to run throughout this long history: eternity as timeless existence, as opposed to eternity as (...)
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  9.  14
    John Peckham (1993). Questions Concerning the Eternity of the World. Fordham University Press.
    This dual-language book is a translation of John Pecham’s De aeternitate mundi, written probably in 1270. Pecham was born in England around 1230. He pursued studies in Paris, where he may have been a student of Roger Bacon’s, and at Oxford. He returned to Paris some time between 1257 and 1259 to study theology and in 1269-1270 became magister theologiae. It was at this time that he presumably wrote the essay translated here, and presented it as part of his inception, (...)
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  10. Richard James Severson (1995). Time, Death, and Eternity: Reflecting on Augustine's Confessions in Light of Heidegger's Being and Time. Scarecrow Press.
    In Book XI of the Confessions Augustine claims that time has its beginning and ending in eternity. In Being and Time, Heidegger claims that death is the ultimate futural possibility for authentic human existence. These two texts, one from the fourth century, the other from the twentieth century, depict two very different perspectives on what limits the human conception of time. Can these perspectives be reconciled? Severson offers a new reading of the Confessions that affirms Augustine's religious quest for (...)
     
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  11. Muammer İskenderoğlu (2002). Fakhr Al-Dīn Al-Rāzī and Thomas Aquinas on the Question of the Eternity of the World. Brill.
    This volume examines and compares the approaches of Fakhr-al-Dīn al-Rāzī and Thomas Aquinas to the question of the eternity of the world, and brings out some similarities and differences of their approaches between them as well as in relation to their own traditions, Islam and Christianity respectively.
     
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  12. Daniel Garber (2005). 'A Free Man Thinks of Nothing Less Than of Death': Spinoza on the Eternity of the Mind. In Christia Mercer (ed.). Oxford Univ Pr 103--118.
  13. John Philoponus (2006). Against Proclus's "on the Eternity of the World, 12-18". Cornell University Press.
     
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  14. John Philoponus (2004). Against Proclus' "on the Eternity of the World, 1-. Cornell University Press.
  15. Julie R. Klein (2002). "By Eternity I Understand": Eternity According to Spinoza. Iyyun, The Jerusalem Philosophical Quarterly 51 (July):295-324.
  16. John Philoponus (1987). Against Aristotle, on the Eternity of the World. Cornell University Press.
     
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  17. Richard C. Dales (1990). Medieval Discussions of the Eternity of the World.
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  18. Seiichi Hatano (1963/1988). Time and Eternity. Greenwood Press.
     
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  19. Julie R. Klein (2014). "Something of It Remains": Spinoza and Gersonides on Intellectual Eternity. In Steven M. Nadler (ed.), Spinoza and Jewish Philosophy. Cambridge Up 177-203.
  20. John Philoponus (2005). Against Proclus's "on the Eternity of the World, 6-8". Cornell University Press.
  21.  5
    J. L. Stocks (1938). Time, Cause and Eternity. London, Macmillan and Co., Limited.
    He was always before me in reaching the solution of any difficult passage, and I was con stantly impressed by the readiness with which he brought to our aid ...
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  22. Karel Untermeyer (1998). The Promise of Eternity: A Look Through the Door of Time. Ocean Press.
     
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  23. Raymond Aaron Younis (2008). The Arrow of Time and the Moving Image of Eternity. Journal of Religious History 32 (1):109-116..
  24.  62
    Zbigniew Nerczuk (1999). Komentarz do kwestii 10. O wieczności Boga (Introduction to Question 10 of Thomas Aquinas' Summa Theologiae "The Eternity of God"). In Gabriela Kurylewicz, Zbigniew Nerczuk & Mikołaj Olszewski (eds.), Tomasz z Akwinu, Traktat o Bogu. Znak 553-575.
    This is the introduction to the Question 10 (The Eternity of God) of St. Thomas Aquinas' "Summa Theologiae".
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  25.  63
    William Lane Craig (2001). Time and Eternity. Crossway Books.
    This chapter contains sections titled: * Arguments for Divine Timelessness * Arguments for Divine Temporality * Eternity and the Nature of Time * Notes.
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  26.  2
    Alan G. Padgett (1992). God, Eternity and the Nature of Time. St. Martin’s Press, Inc..
    It is the laws of nature, among other things, that allow for the periodic processesthat underlie isochronic clocks. Is God in any Measured Time? If not, does our Measured Time measure the eternity of God? I will argue that God is not in any ...
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  27.  22
    Michael Rota (2010). The Eternity Solution to the Problem of Human Freedom and Divine Foreknowledge. European Journal for Philosophy of Religion 2 (1):165 - 186.
    In this paper I defend the eternity solution to the problem of human freedom and divine foreknowledge. After motivating the problem, I sketch the basic contours of the eternity solution. I then consider several objections which contend that the eternity solution falsely implies that we have various powers (e.g., to change God’s beliefs, or to affect the past) which, according to the objector, we do not in fact have.
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  28.  17
    D. C. Ambrose (2009). Triptychs, Eternity and the Spirituality of the Body. Deleuze Studies 3 (2):259-273.
    This paper develops a detailed reading of Deleuze's philosophical study of Bacon's triptychs in Francis Bacon: The Logic of Sensation. It examines his claims regarding their apparent non-narrative status, and explores the capacity of the triptychs to embody and express a spiritual sensation of the eternity of time.
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  29.  86
    Wolfgang Achtner (2009). Time, Eternity, and Trinity. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 51 (3):268-288.
    This paper addresses three issues. In the first part the relation between consciousness and time is being discussed as it developed in the history of philosophy and theology. This covers Plato, Plotinus and St. Augustine. It continues in the second part to describe that time is being perceived in the mystical consciousness as eternity which means in this context timelessness. Examples from world religions are offered. The question is asked if this eternity in mystical experience can be understood (...)
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  30. Bruce Baugh (2011). Time, Duration and Eternity in Spinoza. Comparative and Continental Philosophy 2 (2):211-233.
    I use Jonathan Bennett’s, Gilles Deleuze’s and Pierre Macherey’s interpretations of Spinoza to extract a theory of time and duration from Spinoza. I argue that although time can be considered a product of the imagination, duration is a real property of existing things and corresponds to their essence, taking essence (as Deleuze does) as a degree of power of existing. The article then explores the relations among time, duration, essence and eternity, arguing against the idea that Spinoza’s essences or (...)
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  31.  36
    John Grey (2014). Spinoza on Composition, Causation, and the Mind's Eternity. British Journal for the History of Philosophy 22 (3):446-467.
    Spinoza's doctrine of the eternity of the mind is often understood as the claim that the mind has a part that is eternal. I appeal to two principles that Spinoza takes to govern parthood and causation to raise a new problem for this reading. Spinoza takes the composition of one thing from many to require causal interaction among the many. Yet he also holds that eternal things cannot causally interact, without mediation, with things in duration. So the human mind, (...)
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  32.  48
    Marwan Rashed (2008). Al-Fārābī's Lost Treatise on Changing Beings and the Possibility of a Demonstration of the Eternity of the World. Arabic Sciences and Philosophy 18 (1):19-58.
    This article proposes a reconstitution of the philosophical tenor of al-Fb al-Mawdayyira). It is shown that this work is not only a response to book VI of John Philoponus' Contra Aristotelem, but that its real issues can only be grasped in the context of the author's metaphysical system. Although, for al-Fbī, genuine demonstrations proceed from the cause to the caused, thus following the order of being, it will be explained how he also admits a strictly physical proof of the simple (...)
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  33.  98
    John R. Albright (2009). Time and Eternity: Hymnic, Biblical, Scientific, and Theological Views. Zygon 44 (4):989-996.
    The book Time and Eternity , the English version of Zeit und Ewigkeit , by Antje Jackelén, contains scientific and theological treatments of these two topics, starting with the usage of such ideas in German, Swedish, and English hymns. This essay describes her work and explains how the scientific ideas provide a coherent framework for understanding the place of time.
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  34.  47
    Richard Cross (2006). The Eternity of the World and the Distinction Between Creation and Conservation. Religious Studies 42 (4):403-416.
    According to an important set of medieval arguments, it is impossible to make a distinction between creation and conservation on the assumption of a beginningless universe. The argument is that, on such an assumption, either God is never causally sufficient for the existence of the universe, or, if He is at one time causally sufficient for the existence of the universe, He is at all times causally sufficient for the universe, and occasionalism is true. I defend the claim that these (...)
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  35.  37
    Kevin Timpe (2007). Truth-Making and Divine Eternity. Religious Studies 43 (3):299 - 315.
    According to a widespread tradition in philosophical theology, God is necessarily simple and eternal. One objection to this view of God's nature is that it would rule out God having foreknowledge of non-determined, free human actions insofar as simplicity and eternity are incompatible with God's knowledge being causally dependent on those actions. According to this view, either (a) God must causally determine the free actions of human agents, thus leading to a theological version of compatibilism, or (b) God cannot (...)
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  36.  33
    William Lane Craig (1978). God, Time, and Eternity. Religious Studies 14 (4):497 - 503.
    God is the ‘high and lofty One who inhabits eternity’, declared the prophet Isaiah, but exactly how we are to understand the notion of eternity is not clear. Traditionally, the Christian church has taken it to mean ‘timeless’. But in his classic work on this subject, Oscar Cullmann has contended that the New Testament ‘does not make a philosophical, qualitative distinction between time and eternity. It knows linear time only…’ He maintains, ‘Primitive Christianity knows nothing of a (...)
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  37.  27
    Herbert A. Davidson (1987). Proofs for Eternity, Creation, and the Existence of God in Medieval Islamic and Jewish Philosophy. Oxford University Press.
    The central debate of natural theology among medieval Muslims and Jews concerned whether or not the world was eternal. Opinions divided sharply on this issue because the outcome bore directly on God's relationship with the world: eternity implies a deity bereft of will, while a world with a beginning leads to the contrasting picture of a deity possessed of will. In this exhaustive study of medieval Islamic and Jewish arguments for eternity, creation, and the existence of God, Herbert (...)
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  38.  34
    William Lane Craig (2000). Omniscience, Tensed Facts and Divine Eternity. Faith and Philosophy 17 (2):227--228.
    A difficulty for a view of divine eternity as timelessness is that if time is tensed, then God, in virtue of His omniscience, must know tensed facts. But tensed facts, such as It is now t, can only be known by a temporally located being.Defenders of divine atemporality may attempt to escape the force of this argument by contending either that a timeless being can know tensed facts or else that ignorance of tensed facts is compatible with divine omniscience. (...)
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  39.  14
    Rory Fox (2006). Time and Eternity in Mid-Thirteenth-Century Thought. OUP Oxford.
    Rory Fox challenges the traditional understanding that Thomas Aquinas believed that God exists totally outside of time. His study investigates the work of several mid-thirteenth-century writers, and thus provides access to a wealth of material on medieval concepts of time and eternity.
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  40.  15
    Katherin Rogers (2007). Anselm and His Islamic Contempories on Divine Necessity and Eternity. American Catholic Philosophical Quarterly 81 (3):373-393.
    Anselm holds that God is simple, eternal, and immutable, and that He creates “necessarily”—He “must” create this world. Avicenna and Averroes made the same claims, and derived as entailments that God neither knows singulars nor interacts with the spatio-temporal universe. I argue that Anselm avoids these unpalatableconsequences by being the first philosopher to adopt, clearly and consciously, a four-dimensionalist understanding of time, in which all of time is genuinely present to divine eternity. This enables him to defend the divine (...)
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  41.  40
    Richard Cross (1997). Duns Scotus on Eternity and Timelessness. Faith and Philosophy 14 (1):3-25.
    Scotus consistently holds that eternity is to be understood as timelessness. In his early Lectura, he criticizes Aquinas’ account of eternity on the grounds that (1) it entails collapsing past and future into the present, and (2) it entails a B-theory of time, according to which past, present and future are all ontologically on a par with each other. Scotus later comes to accept something like Aquinas’ account of God’s timelessness and the B-theory of time which it entails. (...)
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  42.  16
    Robert Cummings Neville (1999). Eternity and the Time of Education. The Proceedings of the Twentieth World Congress of Philosophy 1999:237-243.
    Part of the recent neglect of eternity comes from a poor definition of it as static abstraction, as mere form, or even robust form that is not so mere. This, of course, could not be what the ancients such as Origin or Plotinus must have meant when they claimed that God is eternal, and thus more real than things that change. Therefore, my first task here is to develop a contemporary theory of eternity that is worth being an (...)
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  43.  6
    Edgar Eslava (2011). Eternal Time, Eternal Secret: The Thesis of the Eternity of Time in Maimonides' Guide of the Perplexed. Discusiones Filosóficas 12 (19):99 - 111.
    In an excellent article that traces the logical structure of Maimonides’ Guide of the perplexed and his arguments on the existence of God, William Lane Craig (1988 122-147), concludes that most of the Guide’s impact rests precisely on its rigorous method of deduction. Perhaps, in Craig’s view, this is one of the things that makes Maimonides a model for further conciliating attempts between theology and philosophy. However, despite his careful analysis, there is one idea that Craig mentions and leaves undeveloped, (...)
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  44.  15
    Julian Joseph Potter (2012). Meaning in Eternity Karl Löwith's Critique of Hope and Hubris. Thesis Eleven 110 (1):27-45.
    The German philosopher and intellectual historian Karl Löwith is known and discussed mainly in the English language via his major work on secularization – Meaning in History, first written and published in English – and the more recently translated essays that criticize Martin Heidegger. However, Löwith’s body of work is rarely considered for the original contribution that it offers to the discourse on the questions of modernity and modern life. This oversight is due much to the way in which Hans (...)
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  45.  33
    Raja Bahlul (1992). Ghazali on the Creation Vs. Eternity of the World. Philosophy and Theology 6 (3):259-275.
    There are two ways in which Ghazali contributes to the discussion of whether God exists: by arguing for the existence of God, and by arguing against certain views which, in his opinion, stand in the way of truly believing that God exists. In this paper I examine Ghazali’s argument from creation and his refutation or the philosophers’ second proof for the eternity or the world. My purpose will be to argue that: firstly, Ghazali’s argument and his refutation are based (...)
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  46.  15
    Keith Ansell-Pearson (2014). The Flame of Eternity: An Interpretation of Nietzsche's Thought by Krzysztof Michalski, And: Philosophy and Temporality From Kant to Critical Theory by Espen Hammer. [REVIEW] Journal of Nietzsche Studies 44 (3):497-500.
    According to Krzysztof Michalski, Nietzsche’s intellectual project, from start to finish, has an overarching and unifying theme, namely a reflection on time, including the passing of human life, the emergence of new things, and the general finitude of existence. For him, then, it is possible to organize Nietzsche’s thought into a coherent whole around the concept of “eternity,” where eternity signifies a dimension of time, indeed, the core of it, its essence and engine. Typically, we think of (...)
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  47.  21
    Vanessa Rumble (1997). Eternity Lies Beneath: Autonomy and Finitude in Kierkegaard's Early Writings. Journal of the History of Philosophy 35 (1):83-103.
    Eternity Lies Beneath: Autonomy and Finitude in Kierkegaard's Early Writings VANESSA RUMBLE AMONG the extant descriptions of Kierkegaard by his contemporaries, one particularly vivid portrait captures the reflections of the young theologian on a carriage ride through his beloved Deer Park: The road was so little travelled that it looked in places almost overgrown with grass. There was absolutely no dust .... On either side there were new leaves on the beech trees .... Uncle Peter [Christian Kierkegaard, SCren's eldest (...)
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  48. Tony Walter (1996). The Eclipse of Eternity: A Sociology of the Afterlife. St. Martin's Press.
    Many people still believe in life after death, but modern institutions operate as though this were the only world - eternity is now eclipsed from view in society and even in the church. This book carefully observes the eclipse - what caused it, how full is it, what are its consequences, will it last? How significant is recent interest in near-death experiences and reincarnation?
     
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  49.  25
    Delmas Lewis (1988). Eternity, Time and Timelessness. Faith and Philosophy 5 (1):72-86.
    In this paper I argue that the classic concept of eternity, as it is presented in Boethius, Anselm and Aquinas, must be understood to involve not only the claim that all temporal things are epistemically present to God, but also the claim that all temporal things areexistentially present to God insofar as they coexist timelessly in the eternal present. I further argue that the concept of eternity requires a tenseless view of time. If this is correct then the (...)
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  50.  13
    Brian Leftow (1988). The Roots of Eternity. Religious Studies 24 (2):189 - 212.
    The claim that God is eternal is a standard feature of late–classical and mediaeval philosophical theology. It is prominent in discussions of the relation of God's foreknowledge to human freedom, and its consequences pervade traditional accounts of other kinds of divine knowledge, of God's will, and of God's relation to the world. So an examination of the concept of eternity promises to repay our efforts with a better understanding of the history of philosophical theology and with insight into the (...)
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