Results for 'God'

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  1. The Existence of God.Richard Swinburne - 2004 - Oxford University Press.
    Richard Swinburne presents a substantially rewritten and updated edition of his most celebrated book. No other work has made a more powerful case for the probability of (...)
  2.  16
    God.Daniel Lim - 2015 - In God and Mental Causation. Heidelberg, Germany: Springer.
    J.P. Morelands (2009) so-called Argument from Consciousness (AC) for the existence of God is examined. One of its key premises, the contingency of the mind- (...)body relation, is at odds with the possibility of mental causation. The AC may be rescued from this problem by adapting some of the lessons learned in chapter three concerning one of the Non-Reductive Physicalist solutions to the Supervenience Argument. (shrink)
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  3. Perceiving God: The Epistemology of Religious Experience.William P. Alston - 1991 - Cornell University Press.
    Introduction i. Character of the Book The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of (...)
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  4.  75
    Moral Objectivism and a Punishing God.Hagop Sarkissian & Mark Phelan - 2019 - Journal of Experimental Social Psychology 80:1-7.
    Many moral philosophers have assumed that ordinary folk embrace moral objectivism. But, if so, why do folk embrace objectivism? One possibility is the pervasive connection between religion (...)
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  5. Kants Religious Argument for the Existence of God: The Ultimate Dependence of Human Destiny on Divine Assistance.Stephen R. Palmquist - 2009 - Faith and Philosophy 26 (1):3-22.
    After reviewing Kants well-known criticisms of the traditional proofs of Gods existence and his preferred moral argument, this paper presents a detailedanalysis of a densely- (...)packed theistic argument in Religion within the Bounds of Bare Reason. Humanitys ultimate moral destiny can be fulfilled only through organized religion, for only by participating in a religious community can we overcome the evil in human nature. Yet we cannot conceive how such a community can even be founded without presupposing Gods existence. Viewing God as the internal moral lawgiver, empowering a community of believers, is Kants ultimate rationale for theistic belief. (shrink)
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  6. Logic and Theism: Arguments for and Against Beliefs in God.Jordan Howard Sobel - 2003 - Cambridge University Press.
    This is a wide-ranging 2004 book about arguments for and against beliefs in God. The arguments for the belief are analysed in the first six chapters (...)and include ontological arguments from Anselm to Gödel, the cosmological arguments of Aquinas and Leibniz, and arguments from evidence for design and miracles. The next two chapters consider arguments against belief. The last chapter examines Pascalian arguments for and against belief in God. There are discussions of Cantorian problems for omniscience, of challenges to divine omnipotence, and of the compatibility of everlasting complete knowledge of the world with free-will. There are appendices that present formal proofs in a system for quantified modal logic, a theory of possible worlds, notes on Cantorian set theory, and remarks concerning non-standard hyperreal numbers. This book will be a valuable resource for philosophers of religion and theologians and will interest logicians and mathematicians as well. (shrink)
  7.  92
    God and Necessity.Brian Leftow - 2012 - Oxford University Press.
    Modal basics -- Some solutions -- Theist solutions -- The ontology of possibility -- Modal truthmakers -- Modality and the divine nature -- Deity as essential -- Against deity theories -- The (...)role of deity -- The biggest bang -- Divine concepts -- Concepts, syntax, and actualism -- Modality: basic notions -- The genesis of secular modality -- Modal reality -- Essences -- Non-secular modalities -- Theism and modal semantics -- Freedom, preference, and cost -- Explaining modal status -- Explaining the necessary -- Against theistic platonism -- Worlds and the existence of God. (shrink)
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  8. Dawkinss Gambit, Humes Aroma, and Gods Simplicity.Erik Wielenberg - 2009 - Philosophia Christi 11 (1):113-127.
    I examine the central atheistic argument of Richard Dawkinss book The God Delusion (“Dawkinss Gambit”) and illustrate its failure. I further show that Dawkinss Gambit (...)
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  9. Does a Truly Ultimate God Need to Exist?Johann Platzer - forthcoming - Sophia:1-22.
    We explore aNeo-Cartesianaccount of divine ultimacy that raises the concept of God to its ultimate level of abstraction so that we can do away (...)with even the question of his existence. Our starting point is Gods relation to the logical and metaphysical order of reality and the views of Descartes and Leibniz on this topic. While Descartes held the seemingly bizarre view that the eternal truths are freely created by God, Leibniz stands for the mainstream view that the eternal truths are grounded in Gods nature. We argue that the implausibility of Descartesdoctrine stems mainly from the assumption that there is a non-epistemic notion of absolute necessity that constitutes the ultimate court of appeal for all modal questions and that this assumption is questionable. We also question the assumption that Gods ultimacy merely requires that all reality be grounded in God in the sense of mere explanation, so that it suffices if the necessary truths are grounded in Gods nature but not in Gods will. This will lead us to a reassessment of Descartesposition. In the final and main part of the paper, we push Descartesdoctrine of the creation of the eternal truths to itslogicalconclusion with the aim of getting to a novel conception ofGod.’. (shrink)
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  10. Of God Who Comes to Mind.Emmanuel Lévinas - 1998 - Stanford University Press.
    Emmanuel Levinas is one of the most original philosophers in the twentieth century. In this book, continuing his thought on obligation, he investigates the possibility that the (...)
     
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  11.  56
    Deuteros Plous, the Immortality of the Soul and the Ontological Argument for the Existence of God.Rafael Ferber - 2018 - In Gabriele Cornelli, Thomas M. Robinson & Francisco Bravo (eds.), Plato's Phaedo.Selected papers from the eleventh Symposium Platonicum. Baden Baden: Academia Verlag. pp. 221-230.
    The paper deals with the "deuteros plous", literallythe second voyage’, proverbiallythe next best way’, discussed in Platos "Phaedo", the key passage being (...) Phd. 99e4100a3. The second voyage refers to what Platos Socrates calls hisflight into the logoi”. Elaborating on the subject, the author first (I) provides a non-standard interpretation of the passage in question, and then (II) outlines the philosophical problem that it seems to imply, and, finally, (III) tries to apply this philosophical problem to the "ultimate final proof" of immortality and to draw an analogy with the ontological argument for the existence of God, as proposed by Descartes in his 5th "Meditation". The main points are as follows: (a) theflight into the logoican have two different interpretations, a common one and an astonishing one, and (b) there is a structural analogy between Descartess ontological argument for the existence of God in his 5th "Meditation" and the "ultimate final proof" for the immortality of the soul in the "Phaedo". (shrink)
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  12. Should We Want God to Exist?Guy Kahane - 2011 - Philosophy and Phenomenological Research 82 (3):674-696.
    Whether God exists is a metaphysical question. But there is also a neglected evaluative question about Gods existence: Should we want God to exist? Very many, (...)including many atheists and agnostics, appear to think we should. Theists claim that if God didnt exist things would be far worse, and many atheists agree; they regret Gods inexistence. Some remarks by Thomas Nagel suggest an opposing view: that we should want God not to exist. I call this view anti-theism. I explain how such view can be coherent, and why it might be correct. Anti-theism must be distinguished from the argument from evil or the denial of Gods goodness; it is a claim about the goodness of Gods existence. Anti-theists must claim that its a logical consequence of Gods existence that things are worse in certain respects. The problem is that Gods existence would also make things better in many ways. Given that Gods existence is likely to be impersonally better overall, anti-theists face a challenge similar to that facing nonconsequentialists. I explore two ways of meeting this challenge. (shrink)
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  13.  29
    God in the Age of Science?: A Critique of Religious Reason.Herman Philipse - 2012 - Oxford University Press.
    Herman Philipse puts forward a powerful new critique of belief in God. He examines the strategies that have been used for the philosophical defence of religious belief, (...)
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  14. Sceptical Theism and the Evil-God Challenge.Perry Hendricks - 2018 - Religious Studies 54 (4):549-561.
    This article is a response to Stephen Law's articleThe evil-god challenge’. In his article, Law argues that if belief in evil-god is unreasonable, then (...)
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  15. Feuerbach, Xenophanes and the All Too Human God.David Torrijos-Castrillejo - 2015 - In Gabriela Blebea Nicolae (ed.), Credința în época secularizării. Editura Arhiepiscopiei Romano-Catolice. pp. 179-192.
    Feuerbach is known for his unmasking of the concept of God insofar he solved it in a celestial idealization of the human essence. Xenophanes already rejected the (...)
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  16. Natural Signs and Knowledge of God: A New Look at Theistic Arguments.C. Stephen Evans - 2010 - Oxford University Press.
    Is there such a thing as natural knowledge of God? C. Stephen Evans presents the case for understanding theistic arguments as expressions of natural signs in order (...)
     
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  17. Is Gods Benevolence Impartial?Robert K. Garcia - 2013 - Southwest Philosophy Review 29 (1):23-30.
    In this paper I consider the intuitive idea that God is fair and does not play favorites. This belief appears to be held by many theists. I (...)
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  18.  31
    The Evidence for God: Religious Knowledge Reexamined.Paul K. Moser - 2009 - Cambridge University Press.
    If God exists, where can we find adequate evidence for God's existence? In this book, Paul Moser offers a new perspective on the evidence for God (...)that centers on a morally robust version of theism that is cognitively resilient. The resulting evidence for God is not speculative, abstract, or casual. Rather, it is morally and existentially challenging to humans, as they themselves responsively and willingly become evidence of God's reality in receiving and reflecting God's moral character for others. Moser calls this 'personifying evidence of God,' because it requires the evidence to be personified in an intentional agent - such as a human - and thereby to be inherent evidence of an intentional agent. Contrasting this approach with skepticism, scientific naturalism, fideism, and natural theology, Moser also grapples with the potential problems of divine hiddenness, religious diversity, and vast evil. (shrink)
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  19.  78
    The Divine Lawmaker: Lectures on Induction, Laws of Nature, and the Existence of God.John Foster - 2004 - Oxford University Press.
    John Foster presents a clear and powerful discussion of a range of topics relating to our understanding of the universe: induction, laws of nature, and the existence (...)
  20.  98
    The Christian God.Richard Swinburne - 1994 - Oxford University Press.
    What is it for there to be a God, and what reason is there for supposing him to conform to the claims of Christian doctrine? In this (...)
  21. Kants Post-1800 Disavowal of the Highest Good Argument for the Existence of God.Samuel Kahn - 2018 - Kant Yearbook 10 (1):63-83.
    I have two main goals in this paper. The first is to argue for the thesis that Kant gave up on his highest good argument for the (...)
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  22. Playing God in Frankensteins Footsteps: Synthetic Biology and the Meaning of Life[REVIEW]Henk van den Belt - 2009 - NanoEthics 3 (3):257-268.
    The emergent new science of synthetic biology is challenging entrenched distinctions between, amongst others, life and non-life, the natural and the artificial, the evolved and the (...)designed, and even the material and the informational. Whenever such culturally sanctioned boundaries are breached, researchers are inevitably accused of playing God or treading in Frankensteins footsteps. Bioethicists, theologians and editors of scientific journals feel obliged to provide an authoritative answer to the ambiguous question of themeaningof life, both as a scientific definition and as an explication with wider existential connotations. This article analyses the arguments mooted in the emerging societal debates on synthetic biology and the way its practitioners respond to criticism, mostly by assuming a defiant posture or professing humility. It explores the relationship between theplaying Godtheme and the Frankenstein motif and examines the doctrinal status of theplaying Godargument. One particularly interesting finding is that liberal theologians generally deny the religious character of theplaying Godargumenta response which fits in with the curious fact that this argument is used mainly by secular organizations. Synthetic biology, it is therefore maintained, does not offend so much the God of the Bible as a deified Nature. While syntheses of artificial life forms cause some vague uneasiness that life may lose its special meaning, most concerns turn out to be narrowly anthropocentric. As long as synthetic biology creates only new microbial life and does not directly affect human life, it will in all likelihood be considered acceptable. (shrink)
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  23.  85
    Thomas Aquinas on God and Evil.Brian Davies - 2011 - Oxford University Press.
    The problem of evil -- Aquinas, philosophy, and theology -- What there is -- Goodness and badness -- God the creator -- God's perfection and goodness -- The creator and (...)evil -- Providence and grace -- The trinity and Christ -- Aquinas on god and evil. (shrink)
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  24.  96
    Force (God) in Descartes' Physics.Gary C. Hatfield - 1979 - Studies in History and Philosophy of Science Part A 10 (2):113-140.
    It is difficult to evaluate the role of activity - of force or of that which has causal efficacy - in Descartesnatural philosophy. On the one hand, (...)Descartes claims to include in his natural philosophy only that which can be described geometrically, which amounts to matter (extended substance) in motion (where this motion is described kinematically).’ Yet on the other hand, rigorous adherence to a purely geometrical description of matter in motion would make it difficult to account for the interactions among the particles that constitute Descartesuniverse, since the notions of extension and kinematical motion do not in themselves imply any causal agency. There is, after all, no reason to expect that a particle whose single essence is extension, even if we suppose it to be moving, should impart motion to another particle, while conversely, there is no reason to expect a resting particle to hinder the motion of an impinging one. Descartes' hankering for an austere ontology of matter in motion is in danger of excluding causal agency (force, conceived dynmically) from matter. To the modern reader it may seem obvious that Descartes did not get himself into such a fix, since matter in motion so readily reminds us of kinetic energy or of some more primitive notion of force. Yet by no means is it obvious that Descartes attributed causal efficacy to matter in motion per se. Serious scholars have held opposite positions on this issue. Westfall, Gabbey, and othershave argued that although on the metaphysical plane Descartes attempted to eliminate force from his mechanical universe, nonethelessforce is a real featureof his mechanical world. The thrust of this view is that Descartes conceived of force asthe capacity of a body in motion to act’, by means of impact, upon other bodies. An opposing interpretation, defended here, is that Descartes did in fact deny causal agency to moving matter per se, restricting agency to immaterial substances such as the human mind, angels, and God. The intention of this interpretation is not to de-emphasize the role of matter in motion in Descartesexplanation of nature, but rather to stress the fact that Descartes did not conceive of this moving matter dynamically. -/- Reprinted in Descartes, ed. by J. Cottingham, Oxford Readings in Philosophy (Oxford: Oxford University Press, 1998), 281310. (shrink)
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  25. God and Eternal Boredom.Vuko Andrić & Attila Tanyi - 2017 - Religious Studies 53 (1):51-70.
    God is thought to be eternal. Does this mean that he is timeless? Or is he, rather, omnitemporal? In this paper we want to show that God (...)
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  26.  14
    Postmodern Apologetics?: Arguments for God in Contemporary Philosophy.Christina M. Gschwandtner - 2013 - Fordham University Press.
    This book provides an introduction to the emerging field of Continental philosophy of religion by treating the philosophical thought of its most important representatives, including its appropriations (...)
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  27. Tropes as Divine Acts: The Nature of Creaturely Properties in a World Sustained by God.Robert K. Garcia - 2015 - European Journal for Philosophy of Religion 7 (3):105--130.
    I aim to synthesize two issues within theistic metaphysics. The first concerns the metaphysics of creaturely properties and, more specifically, the nature of unshareable properties, or tropes. (...)
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  28.  65
    Consciousness and the Mind of God.Charles Taliaferro - 2005 - Cambridge University Press.
    This work addresses the challenge of contemporary materialism for thinking about God. The book examines contemporary theories of consciousness and defends a non-materialist theory of persons, (...)subjectivity and God. A version of dualism is articulated that seeks to avoid the fragmented outlook of most dualist theories. Dualism is often considered to be inadequate both philosophically and ethically, and is seen as a chief cause of denigrating the body and of promoting individualism and scepticism. Charles Taliaferro defends a holistic understanding of the person-body relationship in which the two are distinguishable yet integrally related. This integrated dualism is spelled out in a way that avoids the ethical and philosophical problems associated with other dualistic accounts, especially in its Platonic and Cartesian forms. A defence is then made of the intelligibility of thinking about God as non-physical, yet integrally present to creation. Charles Taliaferro is co-editor of the forthcoming A Companion to Philosophy of Religion, with Philip Quinn. He has had work published in, among others, The Philosophical Quarterly, Metaphilosophy, Philosophy and Phenomenological Research, and Philosophia. (shrink)
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  29. Nietzsche and the Death of God.Justin Remhof - 2018 - 1000-Word Philosophy.
    This introductory essay addresses Nietzsche's famous claim that God is dead, develops his arguments for it, and examines its potential implications for contemporary religious and ethical (...)thought. (shrink)
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  30. An Analytic Theologian's Stance on the Existence of God.Benedikt Paul Göcke - 2013 - European Journal for Philosophy of Religion 5 (2):129--146.
    The existence of God is once again the focus of vivid philosophical discussion. From the point of view of analytic theology, however, people often talk past each (...)
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  31. Spinozas Arguments for the Existence of God.Martin Lin - 2007 - Philosophy and Phenomenological Research 75 (2):269-297.
    It is often thought that, although Spinoza develops a bold and distinctive conception of God, the arguments that he offers which purport to prove Gods existence (...)contribute nothing new to natural theology. Rather, he is seen as just another participant in the seventeenthcentury revival of the ontological argument initiated by Descartes and taken up by Malebranche and Leibniz among others. That this is the case is both puzzling and unfortunate. It is puzzling because although Spinoza does offer an ontological proof for the existence of God, he also offers three other non-ontological proofs. It is unfortunate because these other non-ontological proofs are both more convincing and more interesting than his ontological proof. In this paper, I offer reconstructions and assessments of all of Spinozas arguments and argue that Spinozas metaphysical rationalism and his commitment to something like a Principle of Sufficient Reason are the driving force behind Spinozas non-ontological arguments. (shrink)
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  32. God and Reality.Arman Hovhannisyan - manuscript
    Metaphysics has done everything to involve God in the world of being. However, in case of considering Reality as being and nothingness, naturally, the metaphysical approach toward (...)
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  33.  61
    Kant's Regulative Metaphysics of God and the Systematic Lawfulness of Nature.Noam Hoffer - 2019 - Southern Journal of Philosophy 2 (57):217-239.
    In theAppendix to the Transcendental Dialecticof the Critique of Pure Reason, Kant contends that the idea of God has a positive regulative role in the (...)
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  34.  51
    The Evil-God Challenge: Extended and Defended.John M. Collins - 2019 - Religious Studies 55 (1):85-109.
    Stephen Law developed a challenge to theism, known as the evil-god challenge (Law () ). The evil-god challenge to theism is to explain why the theists (...)responses to the problem of evil are any better than the diabolistswho believes in a supremely evil godrejoinders to the problem of good, when all the theists ploys (theodicy, sceptical theism, etc.) can be parodied by the diabolist. In the first part of this article, I extend the evil-god challenge by showing that additional theist replies to the problem of evil (more theodicies, the privation view of evil, and others) also may be appropriated, with just as much plausibility, in support of the diabolist position. In the second part of the article, I defend the evil-god challenge against several objections. (shrink)
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  35.  36
    The Non-Existence of God.Nicholas Everitt - 2003 - Routledge London.
    Is it possible to prove or disprove God's existence? Arguments for the existence of God have taken many different forms over the centuries: in The Non-Existence (...) of God, Nicholas Everitt considers all of the arguments and examines the role that reason and knowledge play in the debate over God's existence. He draws on recent scientific disputes over neo-Darwinism, the implication of 'big bang' cosmology, and the temporal and spatial size of the universe; and discusses some of the most recent work on the subject, leading to a controversial conclusion. (shrink)
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  36. Ontological Arguments and Belief in God.Graham Oppy - 1995 - Cambridge University Press.
    This book is a unique contribution to the philosophy of religion. It offers a comprehensive discussion of one of the most famous arguments for the existence of (...)
  37. God's Silence as an Epistemological Concern.Brooke Alan Trisel - 2012 - Philosophical Forum 43 (4):383-393.
    Throughout history, many people, including Mother Teresa, have been troubled by Gods silence. In spite of the conflicting interpretations of the Bible, God has remained silent. (...)What are the implications of divine hiddenness/silence for a meaning of life? Is there a good reason that explains Gods silence? If God created humanity to fulfill a purpose, then God would have clarified his purpose and our role by now, as I will argue. To help God carry out his purpose, we would need to have a clear understanding of our role. Thus, by failing to clarify our role, God would be undermining himself in achieving the purpose he conceived, which would not make sense. Because God, if he exists, would not engage in this self-defeating behavior, this suggests that humanity was not created by God to fulfill a purpose. (shrink)
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  38. On What God Would Do.Rob Lovering - 2009 - International Journal for Philosophy of Religion 66 (2):87-104.
    Many debates in the philosophy of religion, particularly arguments for and against the existence of God, depend on a claim or set of claims about what God (...)qua sovereign, omnipotent, omniscient, and perfectly good beingwould do , either directly or indirectly, in particular cases or in general. Accordingly, before these debates can be resolved we must first settle the more fundamental issue of whether we can know, or at least have justified belief about, what God would do. In this paper, I lay out the possible positions on the issue of whether we can know what God would do, positions I refer to as Broad Skeptical Theism, Broad Epistemic Theism, and Narrow Skeptical Theism. I then examine the implications of each of these views and argue that each presents serious problems for theism. (shrink)
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  39. God, Incarnation, and Metaphysics in Hegels Philosophy of Religion.Paolo Diego Bubbio - 2014 - Sophia (4):1-19.
    In this article, I draw upon thepost-Kantianreading of Hegel to examine the consequences Hegels idea of God has on his metaphysics. In particular, I (...) apply Hegelsrecognition-theoreticapproach to his theology. Within the context of this analysis, I focus especially on the incarnation and sacrifice of Christ. First, I argue that Hegels philosophy of religion employs a distinctive notion of sacrifice (kenotic sacrifice). Here, sacrifice is conceived as a giving up something of oneself tomake roomfor the other. Second, I argue that the idea of kenotic sacrifice plays a fundamental role in Hegels account of Christ. Third, I conclude by sketching some of the consequences of Hegels idea of a God who renounces his own divinity for an idealistically conceived metaphysics. My main thesis is that the notion of incarnation is conceived by Hegel as the expression of a spirit that advances only insofar as it is willing to withdraw and make room for the other. A kenotic reading of the Hegelian notion of the incarnation is also useful in terms of a clarification of the dispute betweenleft Hegeliansandright Hegeliansconcerning the status of the idea of God in Hegels philosophy. (shrink)
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  40.  13
    Arnauld's God Reconsidered.Eric Stencil - 2019 - History of Philosophy Quarterly 36 (1):19-38.
    In this paper, I defend a novel interpretation of Antoine Arnaulds conception of God, namely apartially hiddenconception of God. I focus on divine simplicity (...)and whether God acts for reasons. I argue that Arnauld holds the view that: God, Gods action and Gods attributes are (i) identical, and (ii) conceptually distinct, but that (iii) there are no conceptual priorities among them. Next, I argue that Arnaulds view about whether God has any type of reasons is agnosticism, but that there are certain types of reasons we know that God does not have, e.g., practical reasons. (shrink)
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  41.  22
    The EvilGod Challenge Part I: History and Recent Developments.Asha Lancaster‐Thomas - 2018 - Philosophy Compass 13 (7):e12502.
    The Evilgod challenge has enjoyed a flurry of attention after its resurrection in Stephen Law's, 2010 paper of the same name. Intended to undermine classical monotheism (...), the Evilgod challenge rests on the claim that the existence of allpowerful, allknowing, allevil god (Evilgod) is roughly as likely as the existence of an allpowerful, allknowing, allgood god (Goodgod). The onus is then placed on those who believe in Goodgod to explain why their belief should be considered significantly more reasonable than belief in Evilgod. In this paper, I provide a comprehensive exposition of the Evilgod challenge by exploring its history and recent developments. The forthcoming part II paper will present and address the main objections that have been posed to the Evilgod challenge and consider its implications for classical monotheism. (shrink)
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  42. A History of God: The 4000-Year Quest of Judaism, Christianity, and Islam.Karen Armstrong - 1993 - Gramercy Books.
    Over 700,000 copies of the original hardcover and paperback editions of this stunningly popular book have been sold. Karen Armstrong's superbly readable exploration of how the (...) three dominant monotheistic religions of the worldJudaism, Christianity, and Islamhave shaped and altered the conception of God is a tour de force. One of Britain's foremost commentators on religious affairs, Armstrong traces the history of how men and women have perceived and experienced God, from the time of Abraham to the present. From classical philosophy and medieval mysticism to the Reformation, the Enlightenment, and the modern age of skepticism, Armstrong performs the near miracle of distilling the intellectual history of monotheism into one compelling volume. (shrink)
     
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  43.  35
    God and Mental Causation.Daniel Lim - 2015 - Heidelberg, Germany: Springer.
    This book lies at the intersection of philosophy of religion and philosophy of mind. It combines issues regarding divine action and mental causation. In particular, by using (...)
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  44. The Problem of Universals, Realism, and God.Paul Gould - 2012 - Metaphysica 13 (2):183-194.
    There has been much discussion of late on what exactly the Problem of Universals is and is not. Of course answers to these questions and many more (...)
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  45. "Utilité de la théologie naturelle pour la connaissance de Dieu aujourdhui" [Usefulness of Natural Theology for God's Knowledge Today].Philippe Gagnon - 2017 - Connaître : Cahiers de l'Association Foi Et Culture Scientifique (48):83-92.
    In this public debate with Philippe Deterre (research director in immunology at the CNRS) – held at l'Enclos Rey in Paris' 15th district during the biennial Conference (...)
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  46.  95
    On the Nature and Existence of God.Richard M. GALE - 1991 - Cambridge University Press.
    There has been in recent years a plethora of defenses of theism from analytical philosophers such as Plantinga, Swinburne, and Alston. Richard Gale's important book is (...)a critical response to these writings. New versions of cosmological, ontological, and religious experience arguments are critically evaluated, along with pragmatic arguments to justify faith on the grounds of its prudential or moral benefits. A special feature of the book is the discussion of the atheological argument that attempts to deduce a contradiction from the theist's way of conceiving of God's nature. In considering arguments for and against the existence of God, Gale is able to clarify many important philosophical concepts including exploration, time, free will, personhood, actuality, and the objectivity of experience. (shrink)
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  47. God Acts in the Quantum World.Bradley Monton - 2014 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion Volume 5. Oxford University Press.
    Suppose that God exists, and that God does not violate the laws of nature he created for the world. God can nevertheless act in the world, by (...)
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  48. Life, Death, and the Hiddenness of God.Robert Oakes - 2008 - International Journal for Philosophy of Religion 64 (3):155 - 160.
    Many philosophers have contended that (traditional) theism or supernaturalism suffers from what can properly be called the Problem of Divine Hiddenness (the PDH ). [See Howard-Snyder and (...)
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    Skeptical Theism and Gods Commands.Stephen Maitzen - 2007 - Sophia 46 (3):237-243.
    According to Michael Almeida and Graham Oppy, adherents of skeptical theism will find their sense of moral obligation undermined in a potentiallyappallingway. Michael Bergmann and (...)
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    Is the Thomistic Doctrine of God as "Ipsum Esse Subsistens" Consistent?Giovanni Ventimiglia - 2018 - European Journal for Philosophy of Religion 10 (4):161.
    The aims of my paper are to set out Aquinass arguments in favour of the thesis of God as Subsistent Being itself; set out the arguments (...)against; and propose a fresh reading of that thesis that takes into account both Thomistic doctrine and the criticisms of it. In this way, I shall proceed as in a medieval quaestio, with arguments in favour, sed contra and respondeo. (shrink)
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