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  1. added 2018-09-12
    Why Can’T the Impassible God Suffer? Analytic Reflections on Divine Blessedness.R. T. Mullins - 2018 - TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2 (1):3-22.
  2. added 2018-08-03
    Trinity.Jeffrey Brower - 2004 - In Jeffrey E. Brower & Kevin Guilfoy (eds.), _The Cambridge Companion to Abelard_. Cambridge University Press. pp. 223-257.
    Theology is the preeminent academic discipline during the Middle Ages and, as a result, most of great thinkers of this period are highly trained theologians. Although this is common knowledge, it is sometimes overlooked that the systematic nature of medieval theology led its practitioners to develop full treatments of virtually every area within philosophy. Indeed, theological reflection not only provides the main context in which the medievals theorize about what we would now recognize as distinctively philosophical issues, but it is (...)
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  3. added 2018-08-02
    Collapsing the Modal Collapse Argument: On an Invalid Argument Against Divine Simplicity.Christopher Tomaszewski - forthcoming - Analysis:any052.
    One of the most pressing objections against Divine simplicity is that it entails what is commonly termed a ‘modal collapse’, wherein all contingency is eliminated and every true proposition is rendered necessarily true. In this paper, I show that a common form of this argument is in fact famously invalid and examine three ways in which the opponent of Divine simplicity might try to repair the argument. I conclude that there is no clear way of repairing the argument that does (...)
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  4. added 2018-06-10
    The Coherence of Aquinas's Account of Divine Simplicity.David Kovacs - 2018 - Dissertation,
    Divine simplicity is central to Thomas Aquinas’s philosophy of God. Most important for Aquinas is his view that God’s existence (esse) is identical to God’s essence; for everything other than God, there is a distinction between existence and essence. However, recent developments in analytic philosophy about the nature of existence threaten to undermine what Aquinas thought regarding divine simplicity. In the first chapter of this dissertation, I trace Aquinas’s thinking on divine simplicity through the various texts he wrote regarding the (...)
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  5. added 2018-05-14
    Philosophos Philosophy: The Intersubjectivity of Sophos, the One and the Real Self.Ulrich de Balbian - forthcoming - Academic Publishers.
    Philosophy: the intersubjectivity of Sophos, the one and the real self, of the mystic, pure consciousness..
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  6. added 2018-04-30
    Realism and Theism : A Match Made in Heaven?Simon Hewitt - forthcoming - European Journal for Philosophy of Religion.
    There is no interesting entailment either way between theism and various forms of realism. Taking its cue from Dummett's characterisation of realism and his discussion of it with respect to theistic belief, this paper argues both that theism does not follow from realism, and that God cannot be appealed to in order to secure bivalence for an otherwise indeterminate subject matter. In both cases, significant appeal is made to the position that God is not a language user, which in turn (...)
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  7. added 2017-12-12
    On a Complex Theory of a Simple God: An Investigation in Aquinas’ Philosophical Theology. [REVIEW]Norman Kretzmann & Timothy O'connor - 1992 - Faith and Philosophy 9 (4):526-535.
    Review of On a COlllplex Theory of a Simple God: An Investigation in Aquinas' Philosophical Theology, by Christopher M. Hughes.
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  8. added 2017-12-11
    On a Complex Theory of a Simple God. [REVIEW]Timothy O'Connor - 1992 - Faith and Philosophy 9 (4):526-535.
    Review of On a Complex Theory of a Simple God: An Investigation in Aquinas' Philosophical Theology, by Christopher M. Hughes. (Cornell Studies in the Philosophy of Religion) Ithaca and London: Cornell University Press, 1989. Pp. xi + 281. $34.95.
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  9. added 2017-05-03
    God Without Parts: Divine Simplicity and the Metaphysics of God’s Absoluteness, by James E. Dolezal. [REVIEW]Timothy J. Pawl - 2013 - Faith and Philosophy 30 (4):480-486.
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  10. added 2017-02-21
    Absolute Creation.Thomas V. Morris & Christopher Menzel - 1986 - American Philosophical Quarterly 23 (4):353 - 362.
  11. added 2017-02-13
    Aristotelian Elements and Anti-Peripatetic Polemics in Telesio, Bernardino Doctrine of the Divine Spirit.L. Spruit - 1992 - Verifiche: Rivista Trimestrale di Scienze Umane 21 (4):351-370.
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  12. added 2017-02-08
    The Divine Glory and the Divine Energies.David Bradshaw - 2006 - Faith and Philosophy 23 (3):279-298.
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  13. added 2017-02-08
    Simplicity and Freedom.William Hasker - 1986 - Faith and Philosophy 3 (2):192-201.
  14. added 2017-02-07
    The Intelligibility of God's Simplicity in Rational Theology.Yehuda Gellman - 1974 - Philosophia 4 (4):562-563.
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  15. added 2017-01-31
    Difficulties of Simplicity.M. Bradley Cody - unknown
    This paper attempts to show that the doctrine of divine simplicity suffers from difficulties which undermine its plausibility. The main difficulties explored are Plantinga’s problem of double identification, Pruss’ multiple attributes problem, and Schmitt’s co-specificity problem. In more recent years, defenders of the doctrine have offered a way out of these problems by interpreting it in light of a truthmaker account of predication. This paper analyzes this recent defense, among others, and attempts to show that this new interpretation of divine (...)
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  16. added 2017-01-29
    The Divine Simplicity in St Thomas: ROBERT M. BURNS.Robert M. Burns - 1989 - Religious Studies 25 (3):271-293.
    In the Summa Theologiae ‘simplicity’ is treated as pre–eminent among the terms which may properly be used to describe the divine nature. The Question in which Thomas demonstrates that God must be ‘totally and in every way simple’ immediately follows the five proofs of God's existence, preceding the treatment of His other perfections, and being frequently used as the basis for proving them. Then in Question 13 ‘univocal predication' is held to be ‘impossible between God and creatures’ so that at (...)
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  17. added 2017-01-29
    Simplicity and Properties: A Reply to Morris: WILLIAM E. MANN.William E. Mann - 1986 - Religious Studies 22 (3-4):343-353.
    The doctrine of divine simplicity, the doctrine that God has no physical or metaphysical complexity whatsoever, is not a doctrine designed to induce immediate philosophical acquiescence. There are severe questions about its coherence. And even if those questions can be answered satisfactorily in favour of the doctrine, there remains the question why anyone should accept it. Thomas V. Morris raises both sorts of questions about a version of the doctrine which I have put forward. In the following pages I shall (...)
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  18. added 2017-01-29
    On God and Mann: A View of Divine Simplicity: THOMAS V. MORRIS.Thomas V. Morris - 1985 - 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 such support. Among many (...)
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  19. added 2017-01-29
    Divine Simplicity: WILLIAM E. MANN.William E. Mann - 1982 - 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 timeless eternality, the (...)
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  20. added 2017-01-27
    Moral Objectivity, Simplicity, and the Identity View of God.Gordon Pettit - 2009 - Philosophia Christi 11 (1):126-144.
    In contrast to the most common view, I argue that one can consistently affirm that fundamental moral principles are objective and invariable, and yet are dependent on God. I explore and reject appealing to divine simplicity as a basis for affirming this conjunction. Rather, I develop the thesis that God is identical to the Good (the Identity View or IV) and argue that the IV does not fall to the criticisms of simplicity. I then consider a divine will theory (DWT) (...)
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  21. added 2017-01-27
    Divine Simplicity: A New Defense.William F. Vallicella - 1992 - Faith and Philosophy 9 (4):508-525.
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  22. added 2017-01-27
    Return to Simplicity. [REVIEW]R. Sister M. Cleophas - 1957 - Renascence 9 (3):166-167.
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  23. added 2017-01-26
    Why Persons Cannot Be Properties.T. Ryan Byerly - 2012 - Philosophy and Theology 24 (1):67-83.
    This paper strengthens an argument from Alvin Plantinga against versions of the doctrine of divine simplicity which identify God with each of his properties. Plantinga shows that if properties are causally inefficacious abstracta, then God cannot be one of them—since God is surely causally efficacious. Here I argue that God cannot be even a causally efficacious property. The argument is an important complement to Plantinga’s work, since in the years following the publication of his essay many metaphysicians began to think (...)
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  24. added 2017-01-26
    The Simplicity of Shakespeare.E. Michael Thron - 1973 - Renascence 26 (1):3-14.
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  25. added 2017-01-26
    Return to Simplicity.M. Cleophas - 1957 - Renascence 9 (3):166-167.
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  26. added 2017-01-25
    The Shock of Simplicity.Barbara LaRosa - 1960 - Renascence 12 (3):163-164.
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  27. added 2017-01-24
    The Simplicity of the Living God: Aquinas, Barth, and Some Philosophers.Christopher A. Franks - 2005 - Modern Theology 21 (2):275-300.
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  28. added 2017-01-22
    The Simplicity Argument and the Unconscious.Ben Lazare Mijuskovic - 2008 - Philosophy and Theology 20 (1/2):53-83.
    I argue that Kant’s four Paralogistic conclusions concerning (a) substantiality; (b1) unity and (b2) immortality, in the famous “Achillesargument”; (c) personal identity; and (d) metaphysical idealism, in the first edition Critique of Pure Reason (1781), are all connectedby being grounded in a common underlying rational principle, an a priori (universal and necessary) presupposition, namely, that boththe mind and its essential attribute of thinking are immaterial and unextended, i.e., simple. Consequently, despite Kant’s predilectionfor architectonic divisions and separations, I show that in (...)
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  29. added 2017-01-22
    The Divine Simplicity in St Thomas.Robert M. Burns - 1989 - Religious Studies 25 (3):271 - 293.
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  30. added 2017-01-22
    Simplicity Made Plainer.Norman Kretzmann - 1987 - Faith and Philosophy 4 (2):198-201.
    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 and the (...)
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  31. added 2017-01-22
    On God and Mann: A View of Divine Simplicity.Thomas V. Morris - 1985 - Religious Studies 21 (3):299 - 318.
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  32. added 2017-01-22
    Comments on “Absolute Simplicity”.James Ross - 1985 - Faith and Philosophy 2 (4):383-391.
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  33. added 2017-01-21
    Aquinas on Simplicity: An Investigation Into the Foundations of His Philosophical Theology. By Peter Weigel.Patrick Madigan - 2009 - Heythrop Journal 50 (4):724-725.
  34. added 2017-01-20
    The Master Who Embraces Simplicity: A Study of the Philosopher Ko Hung, A.D. 283-343.Jay Sailey - 1978 - Chinese Materials Center.
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  35. added 2017-01-19
    Jay Wesley Richards: The Untamed God: A Philosophical Exploration of Divine Perfection, Simplicity and Immutability.Jeffrey Green - 2007 - Faith and Philosophy 24 (2):235-238.
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  36. added 2017-01-19
    The Concept of the Divine Energies.David Bradshaw - 2006 - Philosophy and Theology 18 (1):93-120.
    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 by the Church (...)
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  37. added 2017-01-18
    Divine Infinity in Thomas Aquinas: I. Philosophico-Theological Background.Robert M. Burns - 1998 - Heythrop Journal 39 (1):57–69.
    A reassessment of Aquinas’s doctrine of divine infinity, particularly in the light of the previous history of the concept within Western philosophy and theology. From the critical perspective provided by this history the central place which has been claimed for it in Aquinas’s thinking is questioned, as are also its originality and coherence. The notion that the doctrine of divine infinity was introduced to Western thought by Judaeo‐Christianity is rejected; from Anaximander onwards it had been a central concept in Greek (...)
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  38. added 2017-01-17
    Divine Simplicity and Creation of Man in Advance.Miguel Brugarolas - forthcoming - American Catholic Philosophical Quarterly.
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  39. added 2017-01-17
    Divine Simplicity and Creation of Man.Miguel Brugarolas - 2017 - American Catholic Philosophical Quarterly 91 (1):29-51.
    The immense distance between God and creatures is a core statement of Gregory of Nyssa’s thought, which makes it distinctive not only in theology, but also in cosmology, anthropology, and spiritual doctrine. For him, the main distinction between beings that articulates all reality is not that of intelligible and sensible, but the one between infinite God and creatures. This paper, dealing with some selected texts regarding the creation of man, points out the main roots of Gregory’s theism: a high comprehension (...)
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  40. added 2017-01-17
    Is Divine Simplicity a Mistake?William Hasker - 2016 - American Catholic Philosophical Quarterly 90 (4):699-725.
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  41. added 2017-01-17
    God Without Parts: Divine Simplicity and the Metaphysics of God's Absoluteness. By James E. Dolezal. Pp. Xxii, 240, Eugene, Oregon, Wipf and Stock, 2011, $24.15. [REVIEW]Douglas McDermid - 2016 - Heythrop Journal 57 (6):1039-1040.
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  42. added 2017-01-16
    Augustine and Divine Simplicity.John P. Rosheger - 1996 - New Blackfriars 77 (901):72-83.
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  43. added 2017-01-15
    ‘Not a God of Confusion but of Peace’: Aquinas and the Meaning of Divine Simplicity.Tyler R. Wittman - 2016 - Modern Theology 32 (2):151-169.
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  44. added 2017-01-15
    The Traditional Doctrine of Divine Simplicity.Katherin Rogers - 1996 - Religious Studies 32 (2):165.
    Traditionally God has been considered absolutely simple. Some contemporary philosophers argue that this means that God is His attributes and hence is mere quality, and that all the divine attributes name exactly the same quality, which is incoherent. However, the contemporary debate misunderstands the tradition. God is not quality, He is act. Analogies from human experience can minimize the initial implausibility. There are worrisome corollaries to this doctrine, the most troubling being that God's nature is somehow dependent on the choices (...)
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  45. added 2017-01-14
    Between Divine Simplicity and the Eternity of the World.Edward R. Moad - 2015 - Philosophy and Theology 27 (1):55-73.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali leveled a critique against twenty propositions of the Muslim peripatetic philosophers, represented chiefly by al-Farabi and Ibn Sina. In the Fourth Discussion of this work, he rejects their claim to having proven the existence of God. The proof to which he objects is none other than the famous ‘argument from contingency.’ So why did the eminent theologian of Islamic orthodoxy reject an argument for God’s existence that ultimately became so historically influential? (...)
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  46. added 2017-01-12
    Suffering and the Spiritual Ladder.Oxenberg Richard - manuscript
    Where does suffering come from? If divine reality, ultimate reality, is a reality of bliss (as religion posits), how can suffering arise? What is the relationship of suffering to bliss? This is the question I explore in this essay. I suggest that, to make sense of this, we must think of bliss as subject to fragmentation and of suffering as fragmented modes of bliss. As we advance beyond fragmentation through our spiritual lives, our suffering is transmuted more and more into (...)
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  47. added 2017-01-12
    Steps on the Spiritual Ladder: Suffering and Bliss in the Heart of God.Richard Oxenberg - manuscript
    Whence comes suffering? If the divine reality is a reality of bliss, and all is derived from this divine reality, how can suffering arise? Does the reality of God contain suffering? Might suffering be understood as a mode of bliss? These are the questions I take up in this essay. I suggest that the various states of suffering may best be understood as fragments of bliss, progressively resolved as fragmentation is overcome. Spiritual life is the progressive movement from the suffering (...)
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  48. added 2016-12-23
    Why the One Cannot Have Parts: Plotinus on Divine Simplicity, Ontological Independence, and Perfect Being Theology.Caleb M. Cohoe - 2017 - Philosophical Quarterly 67 (269):751-771.
    I use Plotinus to present absolute divine simplicity as the consequence of principles about metaphysical and explanatory priority to which most theists are already committed. I employ Phil Corkum’s account of ontological independence as independent status to present a new interpretation of Plotinus on the dependence of everything on the One. On this reading, if something else (whether an internal part or something external) makes you what you are, then you are ontologically dependent on it. I show that this account (...)
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  49. added 2016-12-23
    Divine Simplicity, Aseity, and Sovereignty.Matthew Baddorf - 2017 - Sophia 56 (3):403-418.
    The doctrine of divine simplicity has recently been ably defended, but very little work has been done considering reasons to believe God is simple. This paper begins to address this lack. I consider whether divine aseity or the related notion of divine sovereignty provide us with good reason to affirm divine simplicity. Divine complexity has sometimes been thought to imply that God would possess an efficient cause; or, alternatively, that God would be grounded by God’s constituents. I argue that divine (...)
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  50. added 2016-12-08
    Divine Simplicity, Contingent Truths, and Extrinsic Models of Divine Knowing.W. Matthews Grant - 2012 - 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 offering partial defenses (...)
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