Search results for 'divine simplicity' (try it on Scholar)

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  1. Andrew Pessin (2010). Divine Simplicity and the Eternal Truths: Descartes and the Scholastics. Philosophia 38 (1):69-105.score: 240.0
    Descartes famously endorsed the view that (CD) God freely created the eternal truths, such that He could have done otherwise than He did. This controversial doctrine is much discussed in recent secondary literature, yet Descartes’s actual arguments for CD have received very little attention. In this paper I focus on what many take to be a key Cartesian argument for CD: that divine simplicity entails the dependence of the eternal truths on the divine will. What makes this (...)
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  2. Mohammad Saeedimehr (2007). Divine Simplicity. Topoi 26 (2):191-199.score: 240.0
    According to a doctrine widely held by most medieval philosophers and theologians, whether in the Muslim or Christian world, there are no metaphysical distinctions in God whatsoever. As a result of the compendious theorizing that has been done on this issue, the doctrine, usually called the doctrine of divine simplicity, has been bestowed a prominent status in both Islamic and Christian philosophical theology. In Islamic philosophy some well-known philosophers, such as Ibn Sina (980–1037) and Mulla Sadra (1571–1640), developed (...)
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  3. John Lamont (1997). Aquinas on Divine Simplicity. The Monist 80 (4):521-538.score: 240.0
    The paper corrects misrepresentations of Aquinas's understanding of divine simplicity, argues that the reasons he gives for divine simplicity are persuasive ones, and suggests how Aquinas's account of the Trinity can be used to explain how God can be said to exist necessarily. It gives an account of Aquinas's conception of form and individualised form, and shows how Plantinga's criticism of Aquinas's position on divine simplicity rests on a misunderstanding of Aquinas's notion of form. (...)
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  4. Yann Schmitt (2013). The Deadlock of Absolute Divine Simplicity. International Journal for Philosophy of Religion 74 (1):117-130.score: 192.0
    In this article, I explain how and why different attempts to defend absolute divine simplicity fail. A proponent of absolute divine simplicity has to explain why different attributions do not suppose a metaphysical complexity in God but just one superproperty, why there is no difference between God and His super-property and finally how a absolute simple entity can be the truthmaker of different intrinsic predications. It does not necessarily lead to a rejection of divine (...) but it shows that we may consider another conception of divine simplicity compatible with some metaphysical complexity in God. (shrink)
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  5. Lynne Spellman (2011). Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity (Review). Journal of the History of Philosophy 49 (1):117-118.score: 180.0
    In this study, Andrew Radde-Gallwitz argues that Basil and Gregory develop an understanding of divine simplicity which does not require that God be identical with the properties of God or that these be identical with one another. Their motivation is that they want to hold that we cannot, in all eternity, know God's essence and yet that we have knowledge of God. Radde-Gallwitz argues that, for Basil and especially Gregory, in addition to our "conceptualizations" (epinoiai), we also have (...)
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  6. Jeffrey E. Brower (2008). Making Sense of Divine Simplicity. Faith and Philosophy 25 (1):3-30.score: 180.0
    According to the doctrine of divine simplicity, God is an absolutely simple being lacking any distinct metaphysical parts, properties, or constituents. Although this doctrine was once an essential part of traditional philosophical theology, it is now widely rejected as incoherent. In this paper, I develop an interpretation of the doctrine designed to resolve contemporary concerns about its coherence, as well as to show precisely what is required to make sense of divine simplicity.
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  7. Oliver D. Crisp (2003). Jonathan Edwards on Divine Simplicity. Religious Studies 39 (1):23-41.score: 180.0
    In this article I assess the coherence of Jonathan Edwards's doctrine of divine simplicity as an instance of an actus purus account of perfect-being theology. Edwards's view is an idiosyncratic version of this doctrine. This is due to a number of factors including his idealism and the Trinitarian context from which he developed his notion of simplicity. These complicating factors lead to a number of serious problems for his account, particularly with respect to the opera extra sunt (...)
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  8. Graham Oppy (2003). The Devilish Complexities of Divine Simplicity. Philo 6 (1):10-22.score: 180.0
    In On the Nature and Existence of God, Richard Gale follows majority opinion in giving very short shrift to the doctrine of divine simplicity: in his view, there is no coherent expressible doctrine of divine simplicity. Rising to the implicit challenge, I argue that---contrary to what is widely believed---there is a coherently expressible doctrine of divine simplicity, though it is rather different from the views that are typically expressed by defenders of this doctrine. At (...)
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  9. W. Matthews Grant (2003). Aquinas, Divine Simplicity, and Divine Freedom. Proceedings of the American Catholic Philosophical Association 77:129-144.score: 180.0
    Aquinas maintains that, although God created the universe, he could have created another or simply refrained from creating altogether. That Aquinas believesin divine free choice is uncontroversial. Yet doubts have been raised as to whether Thomas is entitled to this belief, given his claims concerning divine simplicity.According to simplicity, there is no potentiality in God, nor is there a distinction in God between God’s willing, His essence, and His necessary being. On the surface, it appears that (...)
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  10. Susan Peppers-Bates (2008). Divine Simplicity and Divine Command Ethics. International Philosophical Quarterly 48 (3):361-369.score: 180.0
    In this paper I will argue that a false assumption drives the attraction of philosophers to a divine command theory of morality. Specifically, I suggest the idea thatanything not created by God is independent of God is a misconception. The idea misleads us into thinking that our only choice in offering a theistic ground for morality is between making God bow to a standard independent of his will or God creating morality in revealing his will. Yet what is God (...)
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  11. W. Matthews Grant (2012). Divine Simplicity, Contingent Truths, and Extrinsic Models of Divine Knowing. Faith and Philosophy 29 (3):254-274.score: 180.0
    A well-known objection to divine simplicity holds that the doctrine is incompatible with God’s contingent knowledge. I set out the objection and reject two problematic solutions. I then argue that the objection is best answered by adopting an “extrinsic model of divine knowing” according to which God’s contingent knowledge, which varies across worlds, does not involve any intrinsic variation in God. Solutions along these lines have been suggested by others. This paper advances the discussion by developing and (...)
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  12. Alexander Pruss (2008). On Two Problems of Divine Simplicity. Oxford Studies in Philosophy of Religion 1:150-167.score: 150.0
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  13. Michael Bergmann & Jeffrey E. Brower (2006). A Theistic Argument Against Platonism (and in Support of Truthmakers and Divine Simplicity). Oxford Studies in Metaphysics 2:357-386.score: 150.0
    Predication is an indisputable part of our linguistic behavior. By contrast, the metaphysics of predication has been a matter of dispute ever since antiquity. According to Plato—or at least Platonism, the view that goes by Plato’s name in contemporary philosophy—the truths expressed by predications such as “Socrates is wise” are true because there is a subject of predication (e.g., Socrates), there is an abstract property or universal (e.g., wisdom), and the subject exemplifies the property.1 This view is supposed to be (...)
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  14. Nicholas Wolterstorff (1991). Divine Simplicity. Philosophical Perspectives 5:531-552.score: 150.0
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  15. William F. Vallicella, Divine Simplicity. Stanford Encyclopedia of Philosophy.score: 150.0
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  16. Daniel Bennett (1969). The Divine Simplicity. Journal of Philosophy 66 (19):628-637.score: 150.0
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  17. Dan Kaufman (2003). Divine Simplicity and the Eternal Truths in Descartes. British Journal for the History of Philosophy 11 (4):553 – 579.score: 150.0
  18. Anders Kraal (2011). Logic and Divine Simplicity. Philosophy Compass 6 (4):282-294.score: 150.0
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  19. Thomas V. Morris (1988). Dependence and Divine Simplicity. International Journal for Philosophy of Religion 23 (3):161 - 174.score: 150.0
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  20. Brian Leftow (2006). Divine Simplicity. Faith and Philosophy 23 (4):365-380.score: 150.0
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  21. Barry Miller (1994). On “Divine Simplicity - A New Defense”. Faith and Philosophy 11 (3):474-477.score: 150.0
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  22. Narve Strand (2001). Augustine on Predestination and Divine Simplicity: The Problem of Compatibility. Studia Patristica 38:290-305.score: 150.0
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  23. William E. Mann (1982). Divine Simplicity. Religious Studies 18 (4):451 - 471.score: 150.0
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  24. Timothy J. Pawl (2013). God Without Parts: Divine Simplicity and the Metaphysics of God's Absoluteness, by James E. Dolezal. Faith and Philosophy 30 (4):480-486.score: 150.0
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  25. John Morreall (1978). Divine Simplicity and Divine Properties. Journal of Critical Analysis 7 (2):67-70.score: 150.0
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  26. Thomas V. Morris (1985). On God and Mann: A View of Divine Simplicity. Religious Studies 21 (3):299 - 318.score: 150.0
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  27. Anders Kraal (2011). Teaching & Learning Guide For: Logic and Divine Simplicity. Philosophy Compass 6 (8):572-574.score: 150.0
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  28. Lawrence Dewan (1989). Saint Thomas, Alvin Plantinga, and the Divine Simplicity. Modern Schoolman 66 (2):141-151.score: 150.0
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  29. Stephen R. Holmes (2001). 'Something Much Too Plain to Say': Towards a Defence of the Doctrine of Divine Simplicity. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 43 (1):137-154.score: 150.0
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  30. Douglas McDermid (2013). God Without Parts: Divine Simplicity and the Metaphysics of God's Absoluteness. By James E. Dolezal. Pp. Xxii, 240, Eugene, OR, Wipf and Stock, 2011, $23.53. [REVIEW] Heythrop Journal 54 (2):319-320.score: 150.0
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  31. John Wei (2006). Divine Simplicity and Predestination in the Second Half of the Twentieth Century. Recherches de Theologie Et Philosophie Medievales 73 (1):37-68.score: 150.0
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  32. Philip Rousseau (2011). Basil and Gregory (A.) Radde-Gallwitz Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity. Pp. Xxii + 261. Oxford: Oxford University Press, 2009. Cased, £55. ISBN: 978-0-19-957411-7. [REVIEW] The Classical Review 61 (1):84-85.score: 150.0
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  33. Thomas Aquinas (2000). A Classic Defence of Divine Simplicity. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oup Oxford.score: 150.0
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  34. Brian Davies (2000). A Modern Defence of Divine Simplicity. In , Philosophy of Religion: A Guide and Anthology. Oup Oxford.score: 150.0
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  35. L. Dewan (1989). Thomas, Plantinga, Alvin, and the Divine-Simplicity. Modern Schoolman 66 (2):141-151.score: 150.0
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  36. Brian Leftow (2009). Aquinas, Divine Simplicity and Divine Freedom. In Kevin Timpe & Eleonore Stump (eds.), Metaphysics and God: Essays in Honor of Eleonore Stump. Routledge.score: 150.0
  37. Thomas V. Morris (2000). Problems with Divine Simplicity. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. Oup Oxford.score: 150.0
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  38. R. T. Mullins (2011). Divine Perfection and Creation. Heythrop Journal 54 (5):n/a-n/a.score: 120.0
    Proclus (c.412-485) once offered an argument that Christians took to stand against the Christian doctrine of creation ex nihilo based on the eternity of the world and God’s perfection. John Philoponus (c.490-570) objected to this on various grounds. Part of this discussion can shed light on contemporary issues in philosophical theology on divine perfection and creation. First I will examine Proclus’ dilemma and John Philoponus’ response. I will argue that Philoponus’ fails to rebut Proclus’ dilemma. The problem is that (...)
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  39. Philippe Gagnon (2013). An Improbable God Between Simplicity and Complexity: Thinking About Dawkins's Challenge. International Philosophical Quarterly 53 (4):409-433.score: 120.0
    Richard Dawkins has popularized an argument that he thinks sound for showing that there is almost certainly no God. It rests on the assumptions (1) that complex and statistically improbable things are more difficult to explain than those that are not and (2) that an explanatory mechanism must show how this complexity can be built up from simpler means. But what justifies claims about the designer’s own complexity? One comes to a different understanding of order and of simplicity when (...)
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  40. Jeffrey Green (2007). Jay Wesley Richards: The Untamed God: A Philosophical Exploration of Divine Perfection, Simplicity and Immutability. Faith and Philosophy 24 (2):235-238.score: 120.0
     
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  41. Elisabetta Scapparone (2008). " From Simplicity to Divine Essence". Giordano Bruno on the Attributes of God. Rinascimento 48:351-373.score: 120.0
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  42. J. L. A. West (2006). Discussion: Simplicity, Divine Causality, and Human Freedom: A Critique of Eleonore Stump's Aquinas. Nova Et Vetera 4:429-446.score: 120.0
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  43. Erik Wielenberg (2009). Dawkins's Gambit, Hume's Aroma, and God's Simplicity. Philosophia Christi 11 (1):113-127.score: 90.0
    I examine the central atheistic argument of Richard Dawkins’s book The God Delusion (“Dawkins’s Gambit”) and illustrate its failure. I further show that Dawkins’s Gambit is a fragment of a more comprehensive critique of theism found in David Hume’s Dialogues Concerning Natural Religion. Among the failings of Dawkins’s Gambit is that it is directed against a version of the God Hypothesis that few traditional monotheists hold. Hume’s critique is more challenging in that it targets versions of the God Hypothesis that (...)
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  44. C. P. Ragland (2005). Descartes on Divine Providence and Human Freedom. Archiv für Geschichte der Philosophie 87 (2):159-188.score: 60.0
    God’s providence appears to threaten the existence of human freedom. This paper examines why Descartes considered this threat merelyapparent. Section one argues that Descartes did not reconcile providence and freedom by adopting a compatibilist conception of freedom. Sections two and three argue that for Descartes, God’s superior knowledge allows God to providentially arrange free choices without causally determining them. Descartes’ position thus strongly resembles the “middle knowledge” solution of the Jesuits. Section four examines the problematic relationship between this solution and (...)
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  45. Jeffrey E. Brower (2009). Simplicity and Aseity. In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.score: 60.0
    There is a traditional theistic doctrine, known as the doctrine of divine simplicity, according to which God is an absolutely simple being, completely devoid of any metaphysical complexity. On the standard understanding of this doctrine—as epitomized in the work of philosophers such as Augustine, Anselm, and Aquinas—there are no distinctions to be drawn between God and his nature, goodness, power, or wisdom. On the contrary, God is identical with each of these things, along with anything else that can (...)
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  46. David Bradshaw (2006). The Concept of the Divine Energies. Philosophy and Theology 18 (1):93-120.score: 60.0
    The distinction between the divine essence and energies has long been recognized as a characteristic feature of Eastern Orthodox theology, one sharply at odds with traditional Western understandings of divine simplicity. Yet attempts by Orthodox theologians to explain the distinction have sometimes exaggerated its distinctively Orthodox character by a failure to attend to its historical sources. This paper argues that the distinction was a natural and reasonable consequence of the synthesis between Greek philosophy and Biblical thought executed (...)
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  47. Norman Kretzmann (1987). Simplicity Made Plainer. Faith and Philosophy 4 (2):198-201.score: 60.0
    The authors try to show that many of the differences between Ross and themselves are only apparent, masking considerable agreement. Among the real disagreements, at least one is over the interpretation of Aquinas’s account of divine simplicity, but the mostcentral disagreement consists in the authors’ claim that their concern was not with a distinction between the way God is and the way he might have been (as Ross suggests) but with the difference between the way God is necessarily (...)
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  48. Robert Adams (2011). Philosophical Themes in Schleiermacher's Christology. Philosophia 39 (3):449-460.score: 54.0
    Philosophical foundations of Friedrich Schleiermacher’s christology are found in his rejection of the likeness theology found in many medieval theologians and in German rationalist philosophers of the 17th and 18th centuries such as Leibniz and Kant. Instead, Schleiermacher offers a theology of divine otherness, as an interpretation of religious consciousness as awareness of oneself as absolutely (i.e., totally and unconditionally) dependent. On this basis all that we can characterize of that on which we are absolutely dependent (God) is its (...)
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