Faith and Philosophy 2 (4):436-456 (1985)
AbstractIf God is omniscient then he knows contingent facts. If he exists a se, then his knowledge of facts must not depend on them. How then does he know them? I take seriously Aquinas’ view that God’s knowledge is the cause of things. I argue that “things” includes both entities and situations, that God’s knowledge of them is his knowledge of his unimpedable will, and that the view does not threaten human freedom. God’s knowledge is thus like my knowledge of my linguistic stipulations, except that whereas my knowledge is dedicta, his is de reo.
Similar books and articles
Particularism and the Contingent a Priori.Sean D. McKeever & Michael Ridge - 2006 - Acta Analytica 21 (2):3-11.
Phenomenal Epistemology: What is Consciousness That We May Know It so Well?Terry Horgan & Uriah Kriegel - 2007 - Philosophical Issues 17 (1):123-144.
Knowing How to Put Knowledge First in the Theory of Justification.Paul Silva - 2017 - Episteme 14 (4):393-412.
Revisionary Epistemology.Davide Fassio & Robin McKenna - 2015 - Inquiry: An Interdisciplinary Journal of Philosophy 58 (7-8):755-779.
Good Knowledge, Bad Knowledge: On Two Dogmas of Epistemology.Stephen Cade Hetherington - 2001 - Oxford University Press.
Contextualising Knowledge: Epistemology and Semantics.Jonathan Jenkins Ichikawa - 2017 - Oxford: Oxford University Press.
The Value of Knowledge and the Pursuit of Understanding.Jonathan L. Kvanvig - 2003 - Cambridge University Press.
Epistemology From the African Point of View.Bert Hamminga - 2005 - Poznan Studies in the Philosophy of the Sciences and the Humanities 88 (1):57-84.
Added to PP
Historical graph of downloads
References found in this work
Theories of Actuality.Robert Merrihew Adams - 1974 - In Michael J. Loux (ed.), The Possible and the Actual: Readings in the Metaphysics of Modality. Cornell University Press. pp. 190.
Simplicity and Immutability in God.William E. Mann - 1983 - International Philosophical Quarterly 23 (3):267-276.