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

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  1.  14
    Matthew Baddorf (forthcoming). An Argument From Divine Beauty Against Divine Simplicity. Topoi:1-8.
    Some versions of the doctrine of divine simplicity imply that God lacks really differentiated parts. I present a new argument against these views based on divine beauty. The argument proceeds as follows: God is beautiful. If God is beautiful, then this beauty arises from some structure. If God’s beauty arises from a structure, then God possesses really differentiated parts. If these premises are true, then divine simplicity is false. I argue for each of the argument’s (...)
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  2. Graham Oppy (2003). The Devilish Complexities of Divine Simplicity. Philo 6 (1):10-22.
    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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  3. Andrew Pessin (2010). Divine Simplicity and the Eternal Truths: Descartes and the Scholastics. Philosophia 38 (1):69-105.
    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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  4.  80
    Mohammad Saeedimehr (2007). Divine Simplicity. Topoi 26 (2):191-199.
    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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  5.  41
    John Lamont (1997). Aquinas on Divine Simplicity. The Monist 80 (4):521-538.
    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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  6. Everett Fulmer (forthcoming). Love, Justice, and Divine Simplicity. In Ingolf Dalferth (ed.), Claremont Studies in the Philosophy of Religion: Love and Justice. Mohr Siebeck
    Love seems to be an inherently biased and partial relation. Justice seems to require the opposite: detached impartiality (think, e.g., of the attributes of a just judge). If these are conceptual facts, then traditional theism is guilty of ascribing inconsistent attributes to God: perfect love and perfect justice. I wish to discuss this apparent paradox below. I argue that detached impartiality is not essential to justice, but is only a means for achieving what is: equality of consideration. And while detached (...)
     
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  7.  73
    Yann Schmitt (2013). The Deadlock of Absolute Divine Simplicity. International Journal for Philosophy of Religion 74 (1):117-130.
    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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  8.  9
    Nicholas Martin (forthcoming). Simplicity’s Deficiency: Al-Ghazali’s Defense of the Divine Attributes and Contemporary Trinitarian Metaphysics. Topoi:1-9.
    I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
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  9. Jeffrey E. Brower (2008). Making Sense of Divine Simplicity. Faith and Philosophy 25 (1):3-30.
    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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  10. 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.
    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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  11.  42
    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.
    This is a review of _God Without Parts: Divine Simplicity and the Metaphysics of God's Absoluteness_, by James E. Dolezal.
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  12.  4
    John T. Slotemaker (2016). Walter Chatton and Adam Wodeham on Divine Simplicity and Trinitarian Relations. Quaestio 15:689-697.
    The present paper examines the trinitarian theology of Adam Wodeham and Walter Chatton through an examination of the filioque, i.e., the procession of the Holy Spirit from the Father and Son. The paper argues that the strong emphasis on divine simplicity that emerged in the early fourteenth century had a subtle influence on how Wodeham and Chatton understood the intra-trinitarian distinctions between the Father, Son and Holy Spirit.
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  13.  69
    W. Matthews Grant (2003). Aquinas, Divine Simplicity, and Divine Freedom. Proceedings of the American Catholic Philosophical Association 77:129-144.
    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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  14. Oliver D. Crisp (2003). Jonathan Edwards on Divine Simplicity. Religious Studies 39 (1):23-41.
    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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  15.  38
    Susan Peppers-Bates (2008). Divine Simplicity and Divine Command Ethics. International Philosophical Quarterly 48 (3):361-369.
    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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  16.  26
    W. Matthews Grant (2012). Divine Simplicity, Contingent Truths, and Extrinsic Models of Divine Knowing. Faith and Philosophy 29 (3):254-274.
    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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  17.  6
    David Bradshaw (2012). Divine Simplicity and Divine Freedom in Maimonides and Gersonides. Proceedings of the American Catholic Philosophical Association 86:75-87.
    From the standpoint of belief in divine freedom , the medieval Aristotelian understanding of divine simplicity is deeply problematic. This is for two reasons. First, if the divine will and wisdom are identical, it would seem that God’s action must be wholly determined by His rational apprehension of the good. Second, if the divine will is identical with the divine essence, it would seem that for God to be able to do other than He (...)
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  18.  7
    W. Matthews Grant (2012). Divine Simplicity, Contingent Truths, and Extrinsic Models of Divine Knowing. Faith and Philosophy 29 (3):254-274.
    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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  19.  3
    William E. Mann (1982). Divine Simplicity: WILLIAM E. MANN. Religious Studies 18 (4):451-471.
    In The City of God , XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ . We may take this as a slogan for the Doctrine of Divine Simplicity , a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's (...)
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  20.  2
    Thomas V. Morris (1985). On God and Mann: A View of Divine Simplicity: THOMAS V. MORRIS. Religious Studies 21 (3):299-318.
    One of the most difficult and perplexing tenets of classical theism is the doctrine of divine simplicity. Broadly put, this is generally understood to be the thesis that God is altogether without any proper parts, composition, or metaphysical complexity whatsoever. For a good deal more than a millennium, veritable armies of philosophical theologians – Jewish, Christian and Islamic – proclaimed the truth and importance of divine simplicity. Yet in our own time, the doctrine has enjoyed no (...)
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  21.  14
    Anders Kraal (2011). Teaching & Learning Guide For: Logic and Divine Simplicity. Philosophy Compass 6 (8):572-574.
    This guide accompanies the following article: ‘Logic and Divine Simplicity’. Philosophy Compass 6/4 : pp. 282–294, doi: Author’s IntroductionFirst‐order formalizations of classical theistic doctrines are increasingly used in contemporary work in philosophy of religion and philosophical theology, as a means for clarifying the conceptual structure of the doctrines and their role in inferential procedures. But there are a variety of different ways in which such doctrines have been formalized, each representing the doctrines as having different conceptual structures. Moreover, (...)
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  22.  2
    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.
    The doctrine of divine simplicity as developed by Patristic writers suggests that the divine essence is identical to actions of the undivided divine nature, such as knowing and willing. However, natures or essences, on the one hand, and actions, on the other, appear to be fundamentally different. The first belongs to what God is in and of Himself, while the second belongs to the category of the Godhead’s undivided action. Can operations of the divine essence, (...)
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  23.  96
    Noël B. Saenz (2014). Against Divine Truthmaker Simplicity. Faith and Philosophy 31 (4):460-474.
    Divine Simplicity has it that God is absolutely simple. God exhibits no metaphysical complexity; he has neither proper parts nor distinct intrinsic properties. Recently, Jeffrey Brower has put forward an account of divine simplicity that has it that God is the truthmaker for all intrinsic essential predications about him. This allows Brower to preserve the intuitive thought that God is not a property but a concrete being. In this paper, I provide two objections to Brower’s account (...)
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  24. 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.
    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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  25.  88
    Brian Leftow (2006). Divine Simplicity. Faith and Philosophy 23 (4):365-380.
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  26. Alexander Pruss (2008). On Two Problems of Divine Simplicity. Oxford Studies in Philosophy of Religion 1:150-167.
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  27.  78
    Anders Kraal (2011). Logic and Divine Simplicity. Philosophy Compass 6 (4):282-294.
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  28. Nicholas Wolterstorff (1991). Divine Simplicity. Philosophical Perspectives 5:531-552.
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  29. William F. Vallicella, Divine Simplicity. Faith and Philosophy.
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  30.  87
    Narve Strand (2001). Augustine on Predestination and Divine Simplicity: The Problem of Compatibility. Studia Patristica 38:290-305.
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  31.  93
    Dan Kaufman (2003). Divine Simplicity and the Eternal Truths in Descartes. British Journal for the History of Philosophy 11 (4):553 – 579.
  32.  24
    William F. Vallicella (1992). Divine Simplicity: A New Defense. Faith and Philosophy 9 (4):508-525.
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  33.  13
    Edward R. Moad (2015). Between Divine Simplicity and the Eternity of the World. Philosophy and Theology 27 (1):55-73.
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  34. Daniel Bennett (1969). The Divine Simplicity. Journal of Philosophy 66 (19):628-637.
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  35.  55
    Barry Miller (1994). On “Divine Simplicity - A New Defense”. Faith and Philosophy 11 (3):474-477.
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  36.  71
    Thomas V. Morris (1988). Dependence and Divine Simplicity. International Journal for Philosophy of Religion 23 (3):161 - 174.
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  37.  34
    Lawrence Dewan (1989). Saint Thomas, Alvin Plantinga, and the Divine Simplicity. Modern Schoolman 66 (2):141-151.
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  38.  30
    William E. Mann (1982). Divine Simplicity. Religious Studies 18 (4):451 - 471.
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  39.  2
    Tyler R. Wittman (forthcoming). ‘Not a God of Confusion but of Peace’: Aquinas and the Meaning of Divine Simplicity. Modern Theology:n/a-n/a.
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  40.  28
    Thomas V. Morris (1985). On God and Mann: A View of Divine Simplicity. Religious Studies 21 (3):299 - 318.
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  41.  26
    John Morreall (1978). Divine Simplicity and Divine Properties. Journal of Critical Analysis 7 (2):67-70.
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  42.  11
    Stephen R. Holmes (2001). ‘Something Much Too Plain to Say’: Towards a Defence of the Doctrine of Divine Simplicity. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 43 (1):137-154.
    In diesem Aufsatz wird die Auffassung entwickelt, daß die Lehre von der Einfachheit Gottes erstens theologisch sinnvoll vertreten werden kann und sich zweitens für die Gotteslehre als hilfreich erweist. Der erste Argumentationsgang weist nach, daß die Kritik an der Lehre von der Einfachheit Gottes, die in den letzten Jahren mehrheitlich vorgetragen worden ist, auf einem Mißverständnis beruht. Es wird unterstellt, daß diese Lehre eine Ontologie voraussetzt, die faktisch in den traditionellen Ausformungen der Lehre von der Einfachheit Gottes gänzlich fehlt. Vor (...)
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  43.  12
    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.
  44. 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
  45.  1
    Katherin Rogers (1996). The Traditional Doctrine of Divine Simplicity. Religious Studies 32 (2):165.
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  46.  3
    Philip Rousseau (2011). Basil and Gregory 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.
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  47. Thomas Aquinas (2000). A Classic Defence of Divine Simplicity. In Brian Davies (ed.), Philosophy of Religion: A Guide and Anthology. OUP Oxford
     
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  48. Richard Cross (2010). Basil of Caesarea, Gregory of Nyssa, and the Transformation of Divine Simplicity. New Blackfriars 91 (1034):481-483.
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  49. Brian Davies (2000). A Modern Defence of Divine Simplicity. In Philosophy of Religion: A Guide and Anthology. OUP Oxford
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  50. L. Dewan (1989). Thomas, Plantinga, Alvin, and the Divine-Simplicity. Modern Schoolman 66 (2):141-151.
     
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