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  1. بررسی پاسخ خداباوری گشوده‌ی ویلیام هاسکر به مسئله تقدیرگرایی الهیاتی.مهدی ابوطالبی یزدی, رسول رسولی‌پور, محسن جوادی, امیرعباس علی زمانی & قربان علمی - 2019 - دانشگاه امام صادق علیه السلام 16 (2):197-221.
    ویلیام هاسکر یکی از چهره‌های مهم خداباوری گشوده است. شاخصۀ خداباوری گشوده انکار معرفت پیشین خداوند به افعال اختیاری آیندۀ انسان است. هاسکر تحلیل خاصی از اراده آزاد ناتعین‌گرایانه در ذهن دارد و برای دفاع از این مفهوم دست به تعدیل مفهوم علم مطلق الهی می‌زند و از این طریق استدلال تقدیرگرایی الهیاتی را به استدلالی به نفع ناسازگاری اختیار و معرفت پیشین تبدیل می‌کند. او با ارائۀ تحلیل خاص خودش دربارۀ تمایز واقعیات سخت/نرم، دفاع از اصول استلزام قدرت، و (...)
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  • Foreknowledge, Free Will, and the Divine Power Distinction in Thomas Bradwardine's De Futuris Contingentibus.Hogarth Rossiter Sarah - unknown
    Thomas Bradwardine was an English philosopher, logician, and theologian of some note; but though recent scholarship has revived an interest in much of his work, little attention has been paid to an early treatise he wrote on the topic of future contingents, entitled De futuris contingentibus. In this thesis I aim to address this deficit, arguing in particular that the treatise makes original use of the divine power distinction to resolve the apparent conflict between God’s foreknowledge on the one hand, (...)
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  • Trinità per filosofi? Lineamenti di un Teismo Trinitario.Damiano Migliorini - 2014 - Studia Patavina 61:471-482.
    The philosophical thought of Massimo Cacciari and the conceptual issues of « open theism » are two speculative routes apparently very distant from each other. This contribution highlights the common goal in their going to the root of philosophic problems in order to seek an answer: they think of a divine way of becoming explaining the reason of both the reality of the world and the paradoxical reality of human freedom. The two routes tend to converge and recover concepts pertaining (...)
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  • God and Prepunishment.Lloyd Strickland - 2011 - Philosophical Papers 40 (1):105-127.
    The belief that some misfortunes are punishments sent from God has been affirmed by many different cultures and religions throughout human history. The belief has proved a pervasive one, and is still endorsed today by many adherents of the great western religions of the Judaeo-Christian tradition. Invariably, what is believed is that a present misfortune is divine punishment for a past sin. But could a present misfortune in fact be divine punishment for a future sin? That is, could God prepunish (...)
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  • Panentheism, Panpsychism and Neuroscience : In Search of an Alternative Metaphysical Framework in Relation to Neuroscience, Consciousness, Free Will, and Theistic Beliefs.Oliver Li - unknown
    This thesis philosophically examines, critically discusses, and proposes how a plausible philosophical framework of consciousness and free will should be formulated. This framework takes into account contemporary scientific research on human consciousness and free will and its possible challenges; also it is examined how this framework should be related to theistic beliefs – especially those connected to human and divine consciousness and free will. First, an overview of important research within the natural sciences about the conscious mind is presented together (...)
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  • Dao and Process.Frank J. Hoffman - 2002 - Asian Philosophy 12 (3):197 – 212.
    This paper is about different types of silence, and about differing processes of philosophical investigation and sagely illumination. It is argued that the sagely Dao of wu wei leads to silence in the sense of no spoken words, and the philosophical way of proof leads to silence in the sense of no spoken words. So both proof and wu wei both lead to silence in the sense of no spoken words. Accordingly there is a type of silence that results from (...)
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  • Otwarty Teizm- Teologiczny 'Wymsł' Czy Sensowna Propozycja?Damian Dorocki - 2015 - Scientia et Fides 3 (2):161-180.
    Open Theism – theological ‘figment’ or sensible proposition? Open theism is a theological position, which shook the evangelical Protestantism, provoking a theological debate on the doctrine of God and on the relation between Creator and creation in its womb. The article undertakes exposing this way of thinking, indicating that this is one of the types of so-called free will theism. God of the open theism is a sovereign and omnipotent entity, who decided to create a man in His own image (...)
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  • Something New Under the Sun: Forty Years of Philosophy of Religion, with a Special Look at Process Philosophy. [REVIEW]Philip Clayton - 2010 - International Journal for Philosophy of Religion 68 (1-3):139-152.
    Looking back over the last 40 years of work in the philosophy of religion provides a fascinating vantage point from which to assess the state of the discipline today. I describe central features of American philosophy of religion in 1970 and reconstruct the last 40 years as a progression through four main stages. This analysis offers an overarching framework from which to examine the major contributions and debates of process philosophy of religion during the same period. The major thinkers, topics, (...)
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  • Divine Eternity.T. J. Mawson - 2008 - International Journal for Philosophy of Religion 64 (1):35-50.
    I argue that Open Theism leads to a retreat from ascribing to God 'complete omniscience'. Having surrendered this ground, the Open Theist cannot but retreat from ascribing to God complete omnipotence; the Open Theist must admit that God might perform actions which He reasonably expected would meet certain descriptions but which nevertheless do not do so. This then makes whatever goodness God has a matter of luck. Open Theism is committed to a partially ignorant God, one who is subject to (...)
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  • Against Limited Foreknowledge.Patrick Todd - 2014 - Philosophia 42 (2):523-538.
    Theological fatalists contend that if God knows everything, then no human action is free, and that since God does know everything, no human action is free. One reply to such arguments that has become popular recently— a way favored by William Hasker and Peter van Inwagen—agrees that if God knows everything, no human action is free. The distinctive response of these philosophers is simply to say that therefore God does not know everything. On this view, what the fatalist arguments in (...)
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  • God, Fatalism, and Temporal Ontology.David Kyle Johnson - 2009 - Religious Studies 45 (4):435-454.
    Theological incompatibility arguments suggest God's comprehensive foreknowledge is incompatible with human free will. Logical incompatibility arguments suggest a complete set of truths about the future is logically incompatible with human free will. Of the two, most think theological incompatibility is the more severe problem; but hardly anyone thinks either kind of argument presents a real threat to free will. I will argue, however, that sound theological and logical incompatibility arguments exist and that, in fact, logical incompatibly is the more severe (...)
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  • An Inquiry Into the Origins of Life on Earth- a Synthesis of Process Thought in Science and Theology.Ross L. Stein - 2006 - Zygon 41 (4):995-1016.
  • Augustinian Perfect Being Theology and the God of Abraham, Isaac, and Jacob.Edward Wierenga - 2011 - International Journal for Philosophy of Religion 69 (2):139-151.
    All of the ingredients for what has become known as Anselmian perfect being theology were present already in the thought of St. Augustine. This paper develops that thesis by calling attention to various claims Augustine makes. It then asks whether there are principled reasons for determining which properties the greatest possible being has and whether an account of what contributes to greatness can settle the question whether the greatest possible being is the same as the God of Abraham, Isaac, and (...)
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