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

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  1. John Peckham (1993). Questions Concerning the Eternity of the World. Fordham University Press.score: 24.0
    This dual-language book is a translation of John Pecham’s De aeternitate mundi (On the Eternity of the World), 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 (...)
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  2. J. L. Stocks (1938). Time, Cause and Eternity. London, Macmillan and Co., Limited.score: 21.0
    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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  3. 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.score: 21.0
     
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  4. Seiichi Hatano (1963/1988). Time and Eternity. Greenwood Press.score: 21.0
     
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  5. John Philoponus (1987). Against Aristotle, on the Eternity of the World. Cornell University Press.score: 21.0
     
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  6. John Philoponus (2006). Against Proclus's "on the Eternity of the World, 12-18". Cornell University Press.score: 21.0
     
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  7. John Philoponus (2004). Against Proclus' "on the Eternity of the World, 1-. Cornell University Press.score: 21.0
  8. John Philoponus (2005). Against Proclus's "on the Eternity of the World, 6-8". Cornell University Press.score: 21.0
  9. Muammer İskenderoğlu (2002). Fakhr Al-Dīn Al-Rāzī and Thomas Aquinas on the Question of the Eternity of the World. Brill.score: 21.0
  10. Karel Untermeyer (1998). The Promise of Eternity: A Look Through the Door of Time. Ocean Press.score: 21.0
     
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  11. Awareness Eternity (1992). Action'. Faith and Philosophy 9:463-482.score: 20.0
     
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  12. Bruce Baugh (2011). Time, Duration and Eternity in Spinoza. Comparative and Continental Philosophy 2 (2):211-233.score: 18.0
    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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  13. Wolfgang Achtner (2009). Time, Eternity, and Trinity. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 51 (3):268-288.score: 18.0
    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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  14. John R. Albright (2009). Time and Eternity: Hymnic, Biblical, Scientific, and Theological Views. Zygon 44 (4):989-996.score: 18.0
    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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  15. Richard Cross (2006). The Eternity of the World and the Distinction Between Creation and Conservation. Religious Studies 42 (4):403-416.score: 18.0
    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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  16. 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.score: 18.0
    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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  17. Kevin Timpe (2007). Truth-Making and Divine Eternity. Religious Studies 43 (3):299 - 315.score: 18.0
    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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  18. William Lane Craig (2000). Omniscience, Tensed Facts and Divine Eternity. Faith and Philosophy 17 (2):227--228.score: 18.0
    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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  19. C. Tapp (ed.) (2011). God, Eternity, and Time. Ashgate.score: 18.0
    Their contributions range from analyzing and defending classical conceptions of eternity (Boethius's and Aquinas's) to vindicating everlastingness accounts, and ...
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  20. Helen S. Lang (2005). Perpetuity, Eternity, and Time in Proclus' Cosmos. Phronesis 50 (2):150 - 169.score: 18.0
    Proclus composed 18 arguments for the eternity of the world and they survive only because Philoponus, intending to refute Proclus' arguments one by one, quotes each; one copy of Philoponus' work -- and so Proclus' arguments too -- survives. Because of their odd history, these arguments have received little attention either in themselves or in relation to Proclus' other works, even though they are intrinsically interesting and reflect his larger philosophical enterprise. I first examine Argument XVIII, in which Proclus (...)
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  21. Richard Cross (1997). Duns Scotus on Eternity and Timelessness. Faith and Philosophy 14 (1):3-25.score: 18.0
    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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  22. D. C. Ambrose (2009). Triptychs, Eternity and the Spirituality of the Body. Deleuze Studies 3 (2):259-273.score: 18.0
    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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  23. Louis Caruana (2005). God's Eternity and Einstein's Special Theory of Relativity. Revista Portuguesa de Filosofia 61 (1):89 - 112.score: 18.0
    Max Jammer has recently proposed a model of God's eternity based on the special theory of relativity, offering it as an example of how theologians should take into account what physicists say about the world. I start evaluating this proposal by a quick look at the classic Boethius-Aquinas model of divine eternity. The major objection I advance against Jammer refers to Einstein's subtle kind of realism. I offer various reasons to show that Einstein's realism was minimal. Moreover, even (...)
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  24. Raja Bahlul (1992). Ghazali on the Creation Vs. Eternity of the World. Philosophy and Theology 6 (3):259-275.score: 18.0
    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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  25. Arthur Holly Compton (ed.) (1970). Man's Destiny in Eternity. Freeport, N.Y.,Books for Libraries Press.score: 18.0
    Preface, by F. L. Windolph.--A modern concept of God, by A. H. Compton.--The immortality of man, by J. Maritain.--The idea of God in the mind of man, by M. Royden.--Psychical research and the life beyond death, by H. Hart.--Religion and modern knowledge, by R. Niebuhr.--Immortality in the light of science and philosophy, by W. E. Hocking.--"To whom shall ye liken God?" By C. E. Park.--Man's destiny in eternity, by W. L. Sperry.--The idea of God as affected by modern knowledge, (...)
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  26. Rory Fox (2006). Time and Eternity in Mid-Thirteenth-Century Thought. OUP Oxford.score: 18.0
    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, including Albert the Great and Bonaventure as well as Aquinas, examining their understanding of the topological and metrical properties of time. Fox thus provides access to a wealth of material on medieval concepts of time and eternity, while using the conceptual tools of modern analytic philosophy to express his conclusions.
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  27. James M. Byrne (2009). Theological Methodology, Classical Theism, and "Lived Time" in Antje Jackelén's Time and Eternity. Zygon 44 (4):951-964.score: 18.0
    Antje Jackelén's Time and Eternity successfully employs the method of correlation and a close study of the question of time to enter the dialogue between science and theology. Hermeneutical attention to language is a central element of this dialogue, but we must be aware that much science is untranslatable into ordinary language; it is when we get to the bigger metaphysical assumptions of science that true dialogue begins to happen. Thus, although the method of correlation is a useful way (...)
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  28. Delmas Lewis (1988). Eternity, Time and Timelessness. Faith and Philosophy 5 (1):72-86.score: 18.0
    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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  29. Katherin Rogers (2007). Anselm and His Islamic Contempories on Divine Necessity and Eternity. American Catholic Philosophical Quarterly 81 (3):373-393.score: 18.0
    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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  30. 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.score: 18.0
    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 (...) as a refutation of time and of becoming, signaling an infinite prolongation. The author, however, wishes to show that eternity is what can explain the transformation of the present into the past and that it comes to .. (shrink)
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  31. Frank Lucash (1990). Spinoza on the Eternity of the Human Mind. Philosophy and Theology 5 (2):103-113.score: 18.0
    Spinoza’s ideas on the eternity of the human mind have sparked much controversy. As opposed to most commentators, I argue that since substance is eternal, and the human mind can only be conceived in substance, the human mind must also be eternal. Only from a finite and partial view can the human mind be conceived of as having duration.
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  32. Hubert Meisinger (2009). The Rhythm of God's Eternal Music: On Antje Jackelén's Time and Eternity. Zygon 44 (4):977-988.score: 18.0
    Antje Jackelén's book Time and Eternity is a thorough and carefully presented theology of time and, by its very essence, an incomplete and open thought model because time will always be dynamic and relational. This approach is an excellent example for the dialogue between science and religion because it uses resources not tapped in the dialogue so far: hymn-books stemming from Germany, Sweden, and the English-speaking world published between 1975 and 1995. They are taken as resources for a critical (...)
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  33. William Lane Craig (2001). Time and Eternity. Crossway Books.score: 18.0
    This chapter contains sections titled: * Arguments for Divine Timelessness * Arguments for Divine Temporality * Eternity and the Nature of Time * Notes.
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  34. Timo Kajamies (1999). The Concept of Power and the Eternity of the Eternal Truths in Descartes. Southern Journal of Philosophy 37 (2):189-200.score: 18.0
    In this paper I argue that Descartes's earliest proclamation of his curious modal theory supports the conceptualist analysis of it, according to which the eternity of the eternal truths is a conceptual matter, not something more profound than that.
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  35. Robert Cummings Neville (1999). Eternity and the Time of Education. The Proceedings of the Twentieth World Congress of Philosophy 1999:237-243.score: 18.0
    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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  36. Julian Joseph Potter (2012). Meaning in Eternity Karl Löwith's Critique of Hope and Hubris. Thesis Eleven 110 (1):27-45.score: 18.0
    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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  37. 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.score: 18.0
    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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  38. Robert E. Wood (2001). Monasticism, Eternity, and the Heart. Philosophy and Theology 13 (2):193-211.score: 18.0
    Hegel and Nietzsche stood opposed to the monastic tradition which they saw as based upon a denial of the intrinsic value of this life. Both sought to install eternity in this life and not seek for it in an afterlife. Central to both, and contrary to common caricatures of Hegel, is the notion of the heart, the aspect of total subjective participation, which is the locus of a fully concrete reason understood in Hegel’s sense. It is also central to (...)
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  39. Herbert A. Davidson (1987). Proofs for Eternity, Creation, and the Existence of God in Medieval Islamic and Jewish Philosophy. Oxford University Press.score: 18.0
    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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  40. Alan G. Padgett (1992). God, Eternity and the Nature of Time. St. Martin’s Press, Inc..score: 18.0
    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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  41. John Philoponus, Simplicius, David J. Furley & Christian Wildberg (1991). Against Philoponus on the Eternity of the World. In John Philoponus, Simplicius, David J. Furley & Christian Wildberg (eds.), Place, Void, and Eternity. Cornell University Press.score: 18.0
     
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  42. Tony Walter (1996). The Eclipse of Eternity: A Sociology of the Afterlife. St. Martin's Press.score: 18.0
    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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  43. John Philoponus, Simplicius, David J. Furley & Christian Wildberg (eds.) (1991). Place, Void, and Eternity. Cornell University Press.score: 17.0
     
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  44. William Lauinger (2014). Eternity, Boredom, and One's Part-Whole-Reality Conception. American Catholic Philosophical Quarterly 88 (1):1-28.score: 16.0
    Bernard Williams famously argued that eternal life is undesirable for a human because it would inevitably grow intolerably boring. I will argue against Williams and those who share his view. To make my case, I will provide an account of what staves off boredom in our current, earthly-mortal lives, and then I will draw on this account while advancing reasons for thinking that eternal life is desirable, given certain conditions. Though my response to Williams will partly overlap with some prior (...)
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  45. Nicholas Everitt (1998). Interpretations of God's Eternity. Religious Studies 34 (1):25-32.score: 16.0
    A number of authors, including contributors to this journal, have argued that the only consistent interpretation of God's eternal existence attributes to God an atemporal existence. Their argument seeks to show that it would be self-contradictory to adopt the opposing interpretation that God exists in time, and has indeed existed for an infinite past time. This paper argues that their objections to infinite past existence all turn on a misunderstanding of what that concept involves. The theist is therefore not compelled (...)
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  46. Brian Leftow (1991). Time and Eternity. Ithaca: Cornell University Press.score: 16.0
    [I] Introduction The Western religions all claim that God is eternal. This claim finds strong expression in the Old Testament, which is common property of ...
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  47. Joseph Diekemper (2013). Eternity, Knowledge, and Freedom. Religious Studies 49 (1):45-64.score: 16.0
    This article addresses the problem of divine foreknowledge and human freedom by developing a modified version of Boethius' solution to the problem – one that is meant to cohere with a dynamic theory of time and a conception of God as temporal. I begin the article by discussing the traditional Boethian solution, and a defence of it due to Kretzmann and Stump. After canvassing a few of the objections to this view, I then go on to offer my own modified (...)
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  48. Paul Helm (2009). Eternity and Vision in Boethius. European Journal for Philosophy of Religion 1 (1):77 - 97.score: 16.0
    Boethius and Augustine of Hippo are two of the fountainheads from which the long tradition of regarding God’s existence as timelessly eternal has flowed, a tradition which has influenced not only Christianity, but Judaism and Islam, too. But though the two have divine eternality in common, I shall argue that in other respects, in certain crucial respects, they differ significantly over how they articulate that notion.
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  49. Eleonore Stump & Norman Kretzmann (1981). Eternity. Journal of Philosophy 78 (8):429-458.score: 15.0
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