Results for 'Cosmic Gods'

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  1.  15
    Traditional and Cosmic Gods in Later Plato and the Early Academy. By Vilius Bartninkas.Lewis Meek Trelawny-Cassity - 2024 - Ancient Philosophy 44 (1):258-266.
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  2.  86
    Stoic theology: proofs for the existence of the cosmic god and of the traditional gods: including a commentary on Cleanthes' hymn on Zeus.P. A. Meijer - 2007 - Delft: Eburon.
    Zeno's so-called proofs of divine existence -- Zeno and the traditional gods: a serious problem -- Cleanthes' proofs -- Cleanthes and the traditional gods -- Chrysippus' contribution -- Chrysippus and the traditional gods -- Other Stoic proofs -- Other (Stoic?) arguments in Sextus -- Polemics against the arguments pro the existence of God(s) -- Abolishing the gods leads to odd consequence: the atopical arguments pro the existence of the gods -- The counter-arguments -- Carneades and (...)
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  3.  74
    Stoic theology: Proofs for the existence of the cosmic God and of the traditional Gods (review).Michael Papazian - 2009 - Journal of the History of Philosophy 47 (3):pp. 467-468.
    Meijer's book, a comprehensive study of Stoic theological arguments, defends the thesis that the Stoics were not narrowly interested in proving the existence of a god. The theology of the Stoa began with its founder, Zeno of Citium, presenting arguments that the cosmos is an intelligent being, though Zeno himself seems not to have explicitly identified that intelligent being as god. A clear statement equating the cosmos with god had to wait until the rise of the third head of the (...)
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  4. Stoic Theology: Proofs for the Existence of the Cosmic God and of the Traditional Gods : MeijerP. A.Stoic theology: proofs for the existence of the cosmic god and of the traditional gods: including a commentary on Cleanthes' hymn on Zeus. [REVIEW]Maykê»L. Pê»Apê»Azyan - 2009 - Journal of the History of Philosophy 47 (3):467-468.
  5. Cosmic Purpose and the Question of a Personal God.Andrew Pinsent - 2013 - European Journal for Philosophy of Religion 5 (1):109--124.
    Purported evidence for purposeful divine action in the cosmos may appear to warrant describing God as personal, as Swinburne proposes. In this paper, however, I argue that the primary understanding of what is meant by a person is formed by the experience of ”I’ -- ”you’ or second-person relatedness, a mode of relation with God that is not part of natural theology. moreover, even among human beings, the recognition of purposeful agency does not invariably lead to the attribution of personhood (...)
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  6. Cosmic treason: sin and the holiness of God.Thabiti Anyabwile - 2010 - In Thabiti M. Anyabwile (ed.), Holy, Holy, Holy: Proclaiming the Perfections of God. Reformation Trust.
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  7.  7
    God: A Cosmic Philosophy of Religion.: PHILOSOPHY.C. C. J. Webb - 1936 - Philosophy 11 (42):212-215.
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  8. God: A Cosmic Philosophy of Religion.John Elof Boodin - 1936 - Philosophy 11 (42):212-215.
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  9. God: A Cosmic Philosophy of Religion. By J. H. Tufts.John Elof Boodin - 1934 - International Journal of Ethics 45:466.
     
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  10. Cosmic impressions: Traces of God in the laws of nature. By Walter Thirring.Carl S. Helrich - 2009 - Zygon 44 (4):997-999.
  11.  59
    Cosmic and human drama in Plato's statesman on cosmos, God and microcosm in the myth.Gabriela Roxana Carone - 1993 - Polis 12 (1-2):99-121.
  12.  33
    Hartshorne, God and Metaphysics: How the Cosmically Inclusive Personal Nexus and the World Interact.Duane Voskuil - 1999 - Process Studies 28 (3-4):212-230.
  13.  32
    God as Composer-Director, Enjoyer, and, in a Sense, Player of the Cosmic Drama.Charles Hartshorne - 2001 - Process Studies 30 (2):242-253.
  14.  19
    How to expect God’s reign to come: From Jesus’ through the ecclesial to the cosmic body.Jakub Urbaniak & Elijah Otu - 2016 - HTS Theological Studies 72 (4):1-11.
    This study seeks to articulate the universality of the eschatological expectation, in its specifically Christian form, by interpreting it from the perspective of a radical embodiment. This can be understood in a twofold manner. Firstly, the mysterious reality of the eschatological reign of God is rooted in – and thus can be more adequately grasped through the lens of – Jesus’ own body seen as distinct yet not separate from his risen body and, mutatis mutandis, from his extended body, both (...)
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  15. The problem of God's identity in cosmic change..Adolph Schock - 1931 - Chicago, Ill.,: Ill..
  16. The problem of God's identity in cosmic change.Adolph Schock - 1931 - Chicago,: Chicago University Press.
  17.  14
    God or Man? A Study of the Value of God to Man. James H. LeubaThe Universe and Life. H. S. JenningsImmortality and the Cosmic Process. Shailer MathewsThe Challenge of Humanism. Louis J. A. Mercier. [REVIEW]E. S. Ames - 1934 - International Journal of Ethics 44 (3):369-370.
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  18. Our Cosmic Insignificance.Guy Kahane - 2013 - Noûs 47 (2):745-772.
    The universe that surrounds us is vast, and we are so very small. When we reflect on the vastness of the universe, our humdrum cosmic location, and the inevitable future demise of humanity, our lives can seem utterly insignificant. Many philosophers assume that such worries about our significance reflect a banal metaethical confusion. They dismiss the very idea of cosmic significance. This, I argue, is a mistake. Worries about cosmic insignificance do not express metaethical worries about objectivity (...)
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  19.  25
    God and Creation. Vol. I, Three Interpretations of the UniverseGod and Creation. Vol. II, God. A Cosmic Philosophy of Religion. [REVIEW]Charles F. Sawhill Virtue & John Elof Boodin - 1936 - Philosophical Review 45 (1):88.
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  20.  20
    God in Cosmic History: Where Science and History Meet Religion. By Ted Peters. Foreward by Rick Warner. Winona, MN: Anselm Academic, 2017. 358 pages. US $39.95. [REVIEW]Gayle Woloschak - 2017 - Zygon 52 (4):1147-1148.
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  21. Cosmic and Human Cognition in the Timaeus.Gábor Betegh - 2018 - In John E. Sisko (ed.), Philosophy of mind in antiquity. New York: Routledge, Taylor & Francis Group. pp. 120-140.
  22.  26
    Cosmic Virgil Agathe Thornton: The Living Universe: Gods and Men in Virgil's Aeneid. Pp. xiii + 233. Leiden: Brill, 1976. Paper, fl.64. [REVIEW]G. B. Townend - 1979 - The Classical Review 29 (01):35-37.
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  23. The Cosmic Egg and Human Evolution.Mukundan P. R. - manuscript
    A woman and a man desire to come together stirred by the primal fire of Kama and the man deposits his egg in the womb of the woman. This egg develops into a human undergoing nine or ten months of evolution. This process is the microscopic replication of the method evolved by God to create the universe. Rigveda (10.121) mentions Hiranyagarbha, the Golden Egg as the source of the creation of the universe. It is said that God, wishing to create (...)
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  24.  24
    Book Review:God or Man? A Study of the Value of God to Man. James H. Leuba; The Universe and Life. H. S. Jennings; Immortality and the Cosmic Process. Shailer Mathews; The Challenge of Humanism. Louis J. A. Mercier. [REVIEW]E. S. Ames - 1934 - International Journal of Ethics 44 (3):369-.
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  25.  8
    Cosmic Purpose: An African Perspective.Aribiah David Attoe - 2022 - Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11 (4):87-102.
    In much of the literature concerning African theories of meaning, there are certain clues regarding what constitutes meaningfulness from an African traditional perspective. These are theories of meaning in life such as the African God’s purpose theory, which locates meaning in the obedience of divine law and/or the pursuit of one’s destiny; the vital force theory, which locates meaning in the continuous augmentation of one’s vital force through the expression and receipt of goodwill, rituals and the worship of God; and (...)
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  26. The Derveni Papyrus on Cosmic Justice.Stavros Kouloumentas - 2007 - Rhizai. A Journal for Ancient Philosophy and Science 4 (1):105-132.
    This paper focuses on the new evidence concerning the conception of cosmic justice in Greek thought offered by the Derveni papyrus. Beginning with a Heraclitean dictum about the regularity of the sun cited in column IV, I attempt to understand it in the context of Heraclitus’ cosmology. Accordingly, I turn to the Derveni author’s exegesis of the Orphic theogony and suggest that the prominent role of Zeus in the Derveni cosmogony and the allegorical interpretation of him as air and (...)
     
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  27. Cosmic Pessimism.Eugene Thacker - 2012 - Continent 2 (2):66-75.
    continent. 2.2 (2012): 66–75 ~*~ We’re Doomed. Pessimism is the night-side of thought, a melodrama of the futility of the brain, a poetry written in the graveyard of philosophy. Pessimism is a lyrical failure of philosophical thinking, each attempt at clear and coherent thought, sullen and submerged in the hidden joy of its own futility. The closest pessimism comes to philosophical argument is the droll and laconic “We’ll never make it,” or simply: “We’re doomed.” Every effort doomed to failure, every (...)
     
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  28. Divine Psychology and Cosmic Fine-Tuning.Miles K. Donahue - forthcoming - Religious Studies.
    After briefly outlining the fine-tuning argument (FTA), I explain how it relies crucially on the claim that it is not improbable that God would design a fine-tuned universe. Against this premise stands the divine psychology objection: the contention that the probability that God would design a fine-tuned universe is inscrutable. I explore three strategies for meeting this objection: (i) denying that the FTA requires any claims about divine psychology in the first place, (ii) defining the motivation and intention to design (...)
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  29.  10
    The Cosmic Common Good: Religious Grounds for Ecological Ethics by Daniel P. Scheid.John J. Fitzgerald - 2018 - Journal of the Society of Christian Ethics 38 (1):197-198.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Cosmic Common Good: Religious Grounds for Ecological Ethics by Daniel P. ScheidJohn J. FitzgeraldThe Cosmic Common Good: Religious Grounds for Ecological Ethics Daniel P. Scheid new york: oxford university press, 2016. 264 pp. $31.95Published shortly after the first encyclical to focus on the environment (Pope Francis's Laudato Si'), Daniel Scheid's first book is a significant advance in Christian ethics and religious ecology. Scheid argues that (...)
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  30. Cutting God in Half - And Putting the Pieces Together Again: A New Approach to Philosophy.Nicholas Maxwell - 2010 - Pentire Press.
    Cutting God in Half argues that, in order to tackle climate change, world poverty, extinction of species and our other global problems rather better than we are doing at present we need to bring about a revolution in science, and in academia more generally. We need to put our problems of living – personal, social, global – at the heart of the academic enterprise. How our human world, imbued with meaning and value, can exist and best flourish embedded in the (...)
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  31.  15
    Ted Peters. God in Cosmic History: Where Science and History Meet Religion. Winona, MN: Anselm Academic, 2017. 356 pp. [REVIEW]Ernest Simmons - 2018 - Philosophy, Theology and the Sciences 5 (2):284.
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  32. Cosmic purpose and the contingency of human evolution.Ernan McMullin - 2013 - Zygon 48 (2):338-363.
    Some understand the evolutionary process as more or less predictable; others stress its contingency. I argue that both Christian evolutionists who have assumed that the purposes of the Creator can be realized only through more or less predictable processes as well as those who infer from the contingency of the evolutionary process to the lack of purpose in the universe generally, are mistaken if the Creator escapes from the limits imposed on the creature by temporality, as the traditional Augustinian account (...)
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  33.  43
    Our cosmic heritage.Eric J. Chaisson - 1988 - Zygon 23 (4):469-479.
    My conclusions are threefold: The subject of cosmic evolution is my religion. The process of change itself (especially developmental change) is my God. And global ethics and a planetary culture, which cosmic evolution mandates, are the key to the survival of technologically competent life forms, both here on Earth and perhaps elsewhere in the Universe.
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  34. Cosmic Gratitude.Robert C. Roberts - 2014 - European Journal for Philosophy of Religion 6 (3):65--83.
    Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and bound together by the prepositions ”to’ and ”for’; so I call this classic concept ”to-for’ gratitude. Classic religious gratitude follows this schema, with God as the benefactor. Such gratitude, when felt, is a religious experience, and a reliable readiness or ”habit’ of such construal is a religious virtue. However, atheists have sometimes felt an urge or (...)
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  35. Panentheism and Theistic Cosmopsychism: God and the Cosmos in the Bhavagad Gītā.Ricardo Sousa Silvestre - 2024 - Sophia 63 (3):1-23.
    Panentheism has seen a revival over the past two decades in the philosophical literature. This has partially triggered an interest in Indian models of God, which have traditionally been seen as panentheistic. On the other hand, panentheism has been often associated with panpsychism, an old ontological view that sees consciousness as fundamental and ubiquitous in the natural world and which has also enjoyed a renaissance in recent decades. Depending on where one places fundamentality (whether on the microlevel or on the (...)
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  36.  11
    Three Interpretations of the Universe" and "God: A Cosmic Philosophy of Religion.Albert S. Foley - 1935 - Modern Schoolman 13 (1):22-22.
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  37.  8
    A Cosmic Christ?William Hasker - 2016 - Philosophia Christi 18 (2):333-341.
    Keith Ward advocates modifications in the doctrine of God similar to those affirmed by open theism. However, he rejects social Trinitarianism, in spite of his own recognition that the two views have often gone together. I argue that, beyond this, Ward really rejects the Trinitarian and Christological doctrines of the church, as expressed in the creeds of Nicaea and Chalcedon. The implications of this are explored; one implication is that Ward’s Christ is less “cosmic” than the traditional view he (...)
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  38.  49
    Law, Reason, and the Cosmic City: Political Philosophy in the Early Stoa.Katja Maria Vogt - 2008 - New York, US: Oup Usa.
    This book argues that political philosophy is central to early Stoic philosophy, and is deeply tied to the Stoics' conceptions of reason and wisdom. Broad in scope, it explores the Stoics' idea of the cosmic city, their notion of citizen-gods, as well as their account of the law.
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  39.  4
    God in His own image: loving God for who He is... not who we want Him to be.Syd Brestel - 2019 - Chicago: Moody Publishers.
    How can a God of love also be a God of wrath? There's a lot of confusion today about God's character. It is all too easy to rely on cheap caricatures rather than rich truth. From the Cosmic Cop to the Benevolent Grandfather, Syd Brestel debunks the common misconceptions about God and shows you a picture of a God who is complex, just, severe, kind, and more worthy of our love than we ever knew. God in His Own Image (...)
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  40. Divine Emanation as Cosmic Origin: Ibn Sīnā and His Critics.Syamsuddin Arif - 2012 - TSAQAFAH - Journal of Islamic Thought and Civilization 8 (2):331-346.
    The question of cosmic beginning has always attracted considerable attention from serious thinkers past and present. Among many contesting theories that have emerged, that of emanation was appropriated by Muslim philosophers like Ibn Sînâ in order to reconcile the Aristotelian doctrine of the eternity of matter with the teaching of al-Qur’ân on the One Creator-God. According to this theory, the universe, which comprises a multitude of entities, is generated from a transcendent Being, the One, that is unitary, through the (...)
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  41. On the number of gods.Eric Steinhart - 2012 - International Journal for Philosophy of Religion 72 (2):75-83.
    A god is a cosmic designer-creator. Atheism says the number of gods is 0. But it is hard to defeat the minimal thesis that some possible universe is actualized by some possible god. Monotheists say the number of gods is 1. Yet no degree of perfection can be coherently assigned to any unique god. Lewis says the number of gods is at least the second beth number. Yet polytheists cannot defend an arbitrary plural number of (...). An alternative is that, for every ordinal, there is a god whose perfection is proportional to it. The n -th god actualizes the best universe(s) in the n -th level of an axiological hierarchy of possible universes. Despite its unorthodoxy, ordinal polytheism has many metaphysically attractive features and merits more serious study. (shrink)
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  42.  12
    Three Interpretations of the Universe.God. A Cosmic Philosophy of Religion.Clifford Barrett & John Elof Boodin - 1935 - Journal of Philosophy 32 (6):157.
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  43.  43
    Cosmology, Cosmic Evolution, and Sacramental Reality: A Christian Contribution.Rudolf B. Brun - 2002 - Zygon 37 (1):175-192.
    From the Christian perspective, creation exists through the Word of God. The Word of God does not create God again but brings forth the absolute “otherness” of God: creation. The nature of God is to exist. God is existence as unity in the diversity of God the Father, the Son, and the Holy Spirit. The gift of created existence reflects the triune nature of the Word of God. It is synthesis of diversity into unity that creates. Nature brings forth new (...)
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  44. Christian Theism and Cosmic Evolution.Joseph M. Zycinski - 2005 - Revista Portuguesa de Filosofia 61 (1):211-223.
    Interpreting John Paul II's message ca the Pontifical Academy of Sciences in the context of the new scientific discoveries concerning the mitochondrial DNA, one can argue that the human species emerged in Africa some 200,000 years ago. The very problem of the emergence of the human soul in the process of biological evolution represents a subject outside the cognitive competence of science. Attempts can be undertaken to explain this issue in the epistemological perspective of philosophy and theology. In traditional versions (...)
     
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  45. Ernan McMullin on contingency, cosmic purpose, and the atemporality of the creator.William R. Stoeger - 2013 - Zygon 48 (2):329-337.
    This article reviews, and offers supportive reflections on, the main points of Ernan McMullin's provocative 1998 article, “Cosmic Purpose and the Contingency of Human Evolution,’’ reprinted in this issue of Zygon. In it he addresses the important science-theology issue of how the Creator's purpose and intention to assure the emergence of human beings is consonant with the radical contingency of the evolutionary process. After discussing cosmic and biological evolution and critically summarizing recent solutions to this question by Keith (...)
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  46. Refugees, Stoicism, and Cosmic Citizenship.William O. Stephens - 2020 - Pallas: Revue d'Etudes Antiques 112:289-307.
    The Roman imperial Stoics were familiar with exile. I argue that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a ‘citizen of the world’, a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an ‘indifferent’ that poses no obstacle to happiness. But other people are our fellow cosmic (...)
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  47.  34
    The cosmic priority of value.Stephen R. L. Clark - 2000 - Tijdschrift Voor Filosofie 62 (4):681 - 700.
    Adam Sedgwick's complaint that Darwin's rejection of final causes indicated a "demoralized understanding" cannot easily be dismissed: if nothing happens because it should, our opinions about what is morally beautiful are no more than projections. Darwin was carrying out an Enlightenment project — to exclude final causes or God's purposes from science because we could not expect to know what they were. That abandonment of final causes was an episode in religious history, a reaction against complacent idolatry, an attempt to (...)
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  48. Cosmic problems.John Stuart Mackenzie - 1931 - London,: Macmillan & co..
    Preface.--The present outlook in speculative philosophy.--The general theory of value.--The ideas of the absolute and God.--The problem of creation.--The spatio-temporal system.--The conception of evolution.--The problem of freedom.--The problem of immortality.--The conception of deity.--The present outlook in religion.--Index.
     
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  49.  4
    God and creation..John Elof Boodin - 1934 - New York,: Macmillan.
    [v. 1] Three interpretations of the universe.--[v. 2] God, a cosmic philosophy of religion.
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  50.  17
    Cosmic Ecstasy and Process Theology.Blair Reynolds - 2005 - Cosmos and History 1 (2):319-333.
    The notion that God and the world are mutually interdependent is generally taken to be unique to twentieth-century process theology. Largely, process thinkers have focused on classical theists, rather than the mystics. My thesis, however, is that, centuries before process came along, there were Western mystical concepts stressing that God needed the universe in order to become conscious and complete. In support of my thesis, I will provide a synopsis of the doctrines of God as found in mystics such as (...)
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