Results for 'Providence'

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Gabriella Lewis-Providence
University of Toronto at Scarborough
  1.  28
    Divine Providence: The Molinist Account.David Basinger - 2000 - Philosophical Review 109 (2):274.
    Christian theists have always been concerned with the relationship between God’s providential control and human freedom. Flint’s book is an explication and defense of what he sees as the best way for orthodox Christians to conceive of this relationship: the Molinist account.
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  2. Providence and the Problem of Evil.Richard Swinburne - 1998 - Oxford University Press UK.
    Richard Swinburne offers an answer to one of the most difficult problems of religious belief: why does a loving God allow humans to suffer so much? It is the final instalment of Swinburne's acclaimed four-volume philosophical examination of Christian doctrine.
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  3. Providence, Evil and the Openness of God.William Hasker - 2008 - Faith and Philosophy 25 (3):350-356.
    Providence, Evil and the Openness of God is a timely exploration of the philosophical implications of the rapidly-growing theological movement known as open theism, or the 'openness of God'. William Hasker, one of the philosophers prominently associated with this movement, presents the strengths of this position in comparison with its main competitors: Calvinism, process theism, and the theory of divine middle knowledge, or Molinism. The author develops alternative approaches to the problem of evil and to the problem of divine (...)
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  4. Providence Lost.Genevieve Lloyd - 2008 - Cambridge: Harvard University Press.
    Introduction -- Euripides, philosopher of the stage -- The world of men and gods -- Agreeing with nature : fate and providence in stoic ethics -- Augustine : divine justice and the "ordering" of evil -- The philosopher and the princess : Descartes and the philosophical life -- Living with necessity : Spinoza and the philosophical life -- Designer worlds -- Providence as progress -- Providence lost.
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  5.  59
    Divine Providence.Thomas P. Flint - 2008 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Ithaca: Oxford University Press.
    This article attempts to spell out more clearly the Thomist, the Openist, and the Molinist approaches to divine providence, and to indicate the strengths and weaknesses of these three positions. It begins by discussing both the traditional notion of divine providence and the libertarian picture of freedom. The article then argues that each theory of divine providence has its advantages and disadvantages. Each has had numerous able and creative defenders. As with most philosophical disputes, one can hardly (...)
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  6. Providence and Evil.Peter Geach - 1977 - Cambridge: Cambridge University Press.
    It is the assertion that the world is ruled by Divine Providence that gives rise to the problem of evil; if the world is planned in all its detail by a mind ...
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  7. La providence chez Saint-Thomas d’Aquin comme compréhension de la totalité.David Torrijos-Castrillejo - 2016 - In Claude Brunier-Coulin (ed.), Institutions et destitutions de la Totalité. Explorations de l’œuvre de Christian Godin. Actes du colloque des 24-25-26 septembre 2015. Orizons. pp. 293-318.
    This article deals with the doctrine of providence in Thomas Aquinas based on the thinking of the French philosopher Christian Godin: divine providence would provide an understanding of the “totality” (totalité) that concerns not only the entire universe but also each individual. Aquinas gives an Aristotelian explanation of chance, luck and contingency from the divine perspective. Omniscience, omnipotence and divine providence, however, do not contradict the existence of either true contingency in the natural world or freedom but, (...)
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  8. Providence in St. Albert the Great.David Torrijos-Castrillejo - 2016 - Revista Ciências da Religião: História E Sociedade 14:14-44.
    In these pages, we expose the main traits of St. Albert the Great’s doctrine of providence and fate, considered by Palazzo the keystone of his philosophical system. To describe it we examine his systematic works, primarily his Summa of Theology. His discussion follows clearly the guidelines of the Summa of Alexander of Hales, in order to delve into the set of problems faced over the centuries by theological tradition. Albert also restates the reflections of different authors like Boethius or (...)
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  9. The Providence of God.Paul Helm - 1993 - Intervarsity Press.
  10.  11
    Providence and the Problem of Evil.John Hick - 1998 - International Journal for Philosophy of Religion 47 (1):57-61.
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  11. Providence and the Problem of Evil.Eleonore Stump - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
     
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  12.  18
    Divine Providence: The Molinist Account.David P. Hunt - 1998 - International Journal for Philosophy of Religion 47 (1):62-64.
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  13. Providence, Evil and the Openness of God.William Hasker - 2004 - Routledge.
    _Providence, Evil and the Openness of God_ is a timely exploration of the philosophical implications of the rapidly-growing theological movement known as open theism, or the 'openness of God'. William Hasker, one of the philosophers prominently associated with this movement, presents the strengths of this position in comparison with its main competitors: Calvinism, process theism, and the theory of divine middle knowledge, or Molinism. The author develops alternative approaches to the problem of evil and to the problem of divine action (...)
     
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  14. Divine Providence and Simple Foreknowledge.David P. Hunt - 1993 - Faith and Philosophy 10 (3):394-414.
  15.  51
    Of Providence and Puppet Shows: Divine Hiddenness as Kantian Theodicy.Tyler Paytas - 2019 - Faith and Philosophy 36 (1):56-80.
    Although the free-will reply to divine hiddenness is often associated with Kant, the argument typically presented in the literature is not the strongest Kantian response. Kant’s central claim is not that knowledge of God would preclude the possibility of transgression, but rather that it would preclude one’s viewing adherence to the moral law as a genuine sacrifice of self-interest. After explaining why the Kantian reply to hiddenness is superior to standard formulations, I argue that, despite Kant’s general skepticism about theodicy, (...)
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  16.  1
    Divine Providence and Chance in the World: Replies.Dariusz Łukasiewicz - 2020 - Roczniki Filozoficzne 68 (3):5-34.
    Opatrzność Boża a przypadek w świecie Celem artykułu jest obrona dwóch tez: pierwszej, że istnienie zdarzeń przypadkowych jest do pogodzenia z istnieniem Boga oraz tezy drugiej, że przypadek może być częścią Bożej opatrzności. Koniunkcja obu powyższych tez nazwana jest w artykule tezą kompatybilizmu. Argumentacja w obronie kompatybilizmu opiera się na danych współczesnej nauki oraz na idei wszechmocnego Boga Stwórcy. Porządek argumentacji w artykule jest następujący. W części drugiej przedstawiony jest historyczny kontekst oraz podstawy doktrynalne pojęcia opatrzności. W części trzeciej omówiony (...)
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  17. Creation and Divine Providence in Plotinus.Christopher Noble & Nathan Powers - 2015 - In Anna Marmodoro & Brian Prince (eds.), Causation and Creation in Late Antiquity. pp. 51-70.
    In this paper, we argue that Plotinus denies deliberative forethought about the physical cosmos to the demiurge on the basis of certain basic and widely shared Platonic and Aristotelian assumptions about the character of divine thought. We then discuss how Plotinus can nonetheless maintain that the cosmos is «providentially» ordered.
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  18.  94
    Providence, Foreknowledge, and Explanatory Loops: A Reply to Robinson.David P. Hunt - 2004 - Religious Studies 40 (4):485-491.
    In a number of earlier papers I have attempted to defend the providential utility of simple foreknowledge as a via media between the accounts of divine providence offered by Molinists, on the one hand, and ‘open theists’, on the other. In the current issue of this journal, Michael Robinson argues that my response to one of the standard difficulties for simple foreknowledge – that its providential employment would generate explanatory loops – is inadequate. In the following paper I answer (...)
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  19. Revisiting Aquinas on Providence and Rising to the Challenge of Divine Action in Nature.Ignacio Silva - 2014 - Journal of Religion 94 (3):277-291.
    Attempts to solve the issue of divine action in nature have resulted in many innovative proposals seeking to explain how God can act within nature without disrupting the created order but introducing novelty in the history of the universe. My goal is to show how Aquinas' doctrine of providence, mainly as expressed in his De Potentia Dei, fulfils the criteria for an account of divine action: that God's action is providential in the sense that God is involved in the (...)
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  20.  78
    Divine Providence, Simple Foreknowledge, and the ‘Metaphysical Principle’.Michael D. Robinson - 2004 - Religious Studies 40 (4):471-483.
    In this essay, I challenge David P. Hunt's defence of the utility of simple foreknowledge for divine providence against the ‘Metaphysical Principle’. This principle asserts that circular causal loops are impossible. Hunt agrees with this principle but maintains that so long as the deity does not use simple foreknowledge in such a way that causal loops unfold, the Metaphysical Principle in not violated. I argue that Hunt's position still allows for the possibility of such causal loops and this itself (...)
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  21. Divine Providence.Hugh J. McCann - 2008 - Stanford Encyclopedia of Philosophy.
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  22.  99
    Providence, Freedom, and Human Destiny.Thomas Talbott - 1990 - Religious Studies 26 (2):227 - 245.
    According to some theists, God will never completely destroy moral evil or banish it from his creation entirely; instead, he will eventually confine moral evil to a specific region of his creation, a region known as hell, and those condemned to hell, having no hope of escape from it, will live out eternity in a state of estrangement from God as well as from each other. Let us call that the traditional doctrine of hell. Elsewhere I have argued that any (...)
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  23. Meticulous Providence and Gratuitous Evil.Neal Judisch - 2012 - In Jonathan L. Kvanvig (ed.), Oxford Studies in Philosophy of Religion: Volume 4. Oxford University Press. pp. 63-83.
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  24. Gratuitous Evil and Divine Providence.Alan R. Rhoda - 2010 - Religious Studies 46 (3):281-302.
    Discussions of the evidential argument from evil generally pay little attention to how different models of divine providence constrain the theist's options for response. After describing four models of providence and general theistic strategies for engaging the evidential argument, I articulate and defend a definition of 'gratuitous evil' that renders the theological premise of the argument uncontroversial for theists. This forces theists to focus their fire on the evidential premise, enabling us to compare models of providence with (...)
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  25. Nature or Providence? On the Theoretical and Moral Importance of Kant’s Philosophy of History.Pauline Kleingeld - 2001 - American Catholic Philosophical Quarterly 75 (2):201-219.
    Kant’s use of the terms ‘Nature’ and ‘Providence’ in his essays on history has long puzzled commentators. Kant personifies Nature and Providence in a curious way, by speaking of them as “deciding” to give humankind certain predispositions, “wanting” these to be developed, and “knowing” what is best for humans Moreover, he leaves the relationship between the two terms unclear. In this essay, I argue that Kant’s use of ‘Nature’ and ‘Providence’ can be clarified and explained. Moreover, I (...)
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  26. Creation, Providence and Quantum Chance.Thomas F. Tracy - 2009 - In F. LeRon Shults, Nancey C. Murphy & Robert J. Russell (eds.), Philosophy, Science and Divine Action. Brill.
  27. Belief, Providence and Eschatology: Some Philosophical Problems in Islamic Theism.Imran Aijaz - 2008 - Philosophy Compass 3 (1):231-253.
  28.  42
    Natural Providence (Or Design Trouble).Michael J. Murray - 2003 - Faith and Philosophy 20 (3):307-327.
  29.  8
    Science, Providence, and Progress at the Great Exhibition.Geoffrey Cantor - 2012 - Isis 103:439-459.
    The Great Exhibition of 1851 is generally interpreted as a thoroughly secular event that celebrated progress in science, technology, and industry. In contrast to this perception, however, the exhibition was viewed by many contemporaries as a religious event of considerable importance. Although some religious commentators were highly critical of the exhibition and condemned the display of artifacts in the Crystal Palace as giving succor to materialism, others incorporated science and technology into their religious frameworks. Drawing on sermons, tracts, and the (...)
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  30.  32
    Providence and Divine Action: BRIAN L.HEBBLETHWAITE.Brian L. Hebblethwaite - 1978 - Religious Studies 14 (2):223-236.
    In the preface to his book God the Problem , Gordon Kaufman writes ‘Although the notion of God as agent seems presupposed by most contemporary theologians … Austin Farrer has been almost alone in trying to specify carefully and consistently just what this might be understood to mean.’.
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  31.  31
    Locke, Providence, and the Limits of Natural Philosophy.Elliot Rossiter - 2014 - British Journal for the History of Philosophy 22 (2):217-235.
    John Locke's comments on experimental natural philosophy can plausibly be seen as a part of the physico-theological project of certain Christian virtuosi of the Royal Society to show that the workings of nature reveal the existence of a providential God. As I make clear, Locke thinks that God providentially designs us with limited epistemic capacities in order to check our pride and to motivate us to seek perfection in God. Locke maintains that a true science of nature is possible, but (...)
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  32.  7
    Providence, Middle Knowledge, and the Grounding Objection.Edward Wierenga - 2001 - Philosophia Christi 3 (2):447-57.
  33.  79
    Providence and Evil: Three Theories: William Hasker.William Hasker - 1992 - Religious Studies 28 (1):91-105.
    The last two decades have seen an unprecedented amount of philosophical work on the topics of divine foreknowledge, middle knowledge, and timelessness in relation to human freedom. Most of this effort has been directed at logical and metaphysical aspects of these topics – the compatibility of foreknowledge with free will, the existence of true counterfactuals of freedom and the possibility of middle knowledge, the conceivability and metaphysical possibility of divine timelessness, and so on. Far less attention, in contrast, has been (...)
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  34. Two Accounts of Providence.Thomas Flint - 1988 - In Thomas V. Morris (ed.), Divine and Human Action: Essays on the Metaphysics of Theism. Cornell University Press. pp. 147-181.
     
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  35.  11
    Providence and Divine Will in Gassendi's Views on Scientific Knowledge.Margaret J. Osler - 1983 - Journal of the History of Ideas 44 (4):549.
  36. Demiurge and Providence: Stoic and Platonist Readings of Plato's Timaeus.Gretchen J. Reydams-Schils - 1999 - Brepols Publishers.
    Of the rich legacy of the Timaeus, this study deals with the cross-pollination between Stoic and Platonist readings of Timaeus, spanning the period from Plato's writings to that of the so-called Middle Platonist authors. Plato's Timaeus and Stoic doctrine had their fates intertwined from very early on, both in polemical and reconciliatory contexts. The blend of Platonic and Stoic elements ultimately constituted one of the main conceptual bridges between the pagan tradition on the one hand and the Judeo-Christian, in its (...)
     
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  37.  82
    Divine Providence: The Molinist Account.David Basinger - 2000 - Philosophical Review 109 (2):274-276.
    Christian theists have always been concerned with the relationship between God’s providential control and human freedom. Flint’s book is an explication and defense of what he sees as the best way for orthodox Christians to conceive of this relationship: the Molinist account.
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  38.  17
    Providence and the Problem of Evil.Thomas P. Flint - 2001 - Philosophical Review 110 (1):120-122.
    Few philosophers this century have been as prolific in their defense of a traditional theistic world-view as has Richard Swinburne. This book, the fourth in a tetralogy on philosophical questions raised by Christianity, is of the quality that readers expect of Swinburne, and will undoubtedly command the same degree of respect and attention as have his earlier works.
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  39.  10
    Providence and the Problem of Evil.Thomas P. Flint - 2001 - Philosophical Review 110 (1):120.
    Few philosophers this century have been as prolific in their defense of a traditional theistic world-view as has Richard Swinburne. This book, the fourth in a tetralogy on philosophical questions raised by Christianity, is of the quality that readers expect of Swinburne, and will undoubtedly command the same degree of respect and attention as have his earlier works.
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  40.  18
    Special Providence and Sixteenth-Century Astronomical Observation: Some Preliminary Reflections.Charlotte Methuen - 1999 - Early Science and Medicine 4 (2):99-113.
    This paper considers the role of the doctrine of providence, and particularly the distinction between general and special providence, in the interpretation of astronomical observations in the sixteenth century, with particular reference to the discussion of the 1572 nova by Lutheran astronomers. It suggests that the essential difference between the events of special providence and those of general providence could be used to legitimate observations which contradicted accepted Aristotelian physics. The decision that the underlying explanatory system (...)
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  41. Descartes on Divine Providence and Human Freedom.C. P. Ragland - 2005 - Archiv für Geschichte der Philosophie 87 (2):159-188.
    God’s providence appears to threaten the existence of human freedom. This paper examines why Descartes considered this threat merelyapparent. Section one argues that Descartes did not reconcile providence and freedom by adopting a compatibilist conception of freedom. Sections two and three argue that for Descartes, God’s superior knowledge allows God to providentially arrange free choices without causally determining them. Descartes’ position thus strongly resembles the “middle knowledge” solution of the Jesuits. Section four examines the problematic relationship between this (...)
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  42.  37
    Providence and Evil: Three Theories.William Hasker - 1992 - Religious Studies 28 (1):91 - 105.
  43.  12
    Providence and Predestination in Al-Ghazali.Matthew Levering - 2011 - New Blackfriars 92 (1037):55-70.
  44.  7
    Science, Providence, and Progress at the Great Exhibition.Geoffrey Cantor - 2012 - Isis 103 (3):439-459.
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  45.  11
    Providence and Divine Action.Brian L. Hebblethwaite - 1978 - Religious Studies 14 (2):223 - 236.
  46.  5
    5. Two Accounts of Providence.Thomas P. Flint - 2019 - In Thomas V. Morris (ed.), Divine and Human Action: Essays in the Metaphysics of Theism. Cornell University Press. pp. 147-181.
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  47.  18
    Luck Egalitarianism as Providence.Shlomo Dov Rosen - 2017 - International Journal of Philosophy and Theology 78 (3):301-325.
    Luck egalitarianism is an approach within current distributive justice theory which aims to focus redistributive efforts solely upon disadvantages that ensue from bad luck. This article considers how central assumptions and themes of both luck egalitarianism and its critics parallel those of providence theology and share some of their concerns. These relate to problems such as the basis of equality, the extent and nature of our knowledge, and of course, the paternalism that assessing people’s responsibility over their own disadvantages (...)
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  48.  27
    Providence, Foreknowledge, and Decision Procedures.Tomis Kapitan - 1993 - Faith and Philosophy 10 (3):415-420.
  49.  20
    Divine Providence in the Philosophy of the Empire.Myrto Dragona-Monachou - 1987 - In Wolfgang Haase (ed.), Philosophie, Wissenschaften, Technik. Philosophie. De Gruyter. pp. 4417-4490.
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  50.  6
    Molinism, Meticulous Providence, and Luck.Steven B. Cowan - 2009 - Philosophia Christi 11 (1):156-169.
    Molinism entails that God cannot actualize just any possible world because God has no control over what counterfactuals of freedom are true. This fact confronts the Molinist with a dilemma. If God has a plan for the course of history logically antecedent to his cognizance of the true CFs, then God would have been implausibly lucky if any actualizable world corresponded to his plan. If, on the other hand, God did not have a plan for the course of history antecedent (...)
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