Louis de la Forge and the development of occasionalism: Continuous creation and the activity of the soul
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
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Journal of the History of Philosophy 36 (2):215-231 (1998)
Louis de La Forge and the Development of Occasionalism: Continuous Creation and the Activity of the Soul STEVEN NADLER THE DOCTRINE OF DIVINE CONSERVATION is a dangerous one. It is not theologi- cally dangerous, at least not in itself. From the thirteenth century onwards, and particularly with the Summa Theologiae of St. Thomas, the notion of the continuous divine sustenance of the world of created things was, if not univer- sally accepted, a nonetheless common feature of theological orthodoxy, Chris- tian and otherwise. Rather, the danger is philosophical in nature . The philosophical problem I am concerned with is not some logical incoherence at the heart of the doctrine; nor does it lie in any objections that can be raised against the arguments that, historically, have been given for the thesis that God, as a causa secundum esse, must continually act in order to conserve the world in being. The question I address -- and it is a pressing one for any seventeenth-century Cartesianmis whether the doctrine of divine conservation establishes too much. I believe that, under certain circumstances, it does, and that the ultimate ramifications of the doctrine for natural causality must be unacceptable to an orthodox Cartesian such as Louis de La Forge , perhaps the most strict follower of Descartes of the..
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Citations of this work BETA
John Whipple (2011). Continual Creation and Finite Substance in Leibniz's Metaphysics. Journal of Philosophical Research 36:1-30.
John Whipple (2010). Leibniz on Divine Concurrence. Philosophy Compass 5 (10):865-879.
Andrew Pessin (2000). Malebranche's Doctrine of Freedom / Consent and the Incompleteness of God's Volitions. British Journal for the History of Philosophy 8 (1):21 – 53.
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