Results for 'god'

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  1. 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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  2. 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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  3.  98
    Does God Have a Nature?Alvin Plantinga - 1962 - Marquette University Press.
    Sets of contingent objects, perhaps, are as contingent as their members; but properties, propositions, numbers and states of affairs, it seems, are objects whose non-existence is (...)quite impossible. If so, however, how are they related to God? Suppose God has a nature: a property he has essentially that includes each property essential to him. Does God have a nature? And if he does, is there a conflict between God's sovereignty and his having a nature? How is God related to such abstract objects as properties and propositions? These are the questions I want to explore. - Introduction. (shrink)
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  4.  1
    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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  5.  22
    God, Death, and Time.Emmanuel Levinas - 2000 - Stanford University Press.
    This book consists of transcripts from two lecture courses on ethical relation Levinas delivered at the Sorbonne.
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  6.  33
    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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  7. 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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  8. God Meets Satans Apple: the Paradox of Creation.Rubio Daniel - 2018 - Philosophical Studies 175 (12):2987-3004.
    It is now the majority view amongst philosophers and theologians that any world could have been better. This places the choice of which world to create into (...)
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  9. God's Own Ethics: Norms of Divine Agency and the Argument From Evil.Mark C. Murphy - 2017 - Oxford University Press.
    Mark C. Murphy addresses the question of how God's ethics differs from human ethics. Murphy suggests that God is not subject to the moral norms to (...)which we humans are subject. This has immediate implications for the argument from evil: we cannot assume that an absolutely perfect being is in any way bound to prevent the evils of this world. (shrink)
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  10. God and Moral Obligation.C. Stephen Evans - 2013 - Oxford University Press.
    God and moral obligations -- What is a divine command theory of moral obligation? -- The relation of divine command theory to natural law and virtue ethics -- Objections (...)
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  11.  77
    God and Moral Law: On the Theistic Explanation of Morality.Mark C. Murphy - 2011 - Oxford University Press.
    Does God's existence make a difference to how we explain morality? Mark C. Murphy critiques the two dominant theistic accounts of morality--natural law theory and divine (...) command theory--and presents a novel third view. He argues that we can value natural facts about humans and their good, while keeping God at the centre of our moral explanations. (shrink)
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  12. Maximal God: A New Defence of Perfect Being Theism.Yujin Nagasawa - 2017 - Oxford University Press.
    Yujin Nagasawa presents a new, stronger version of perfect being theism, the conception of God as the greatest possible being. Nagasawa argues that God should be understood, (...)
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  13. The God Who May Be: A Hermeneutics of Religion.Richard Kearney - 2001 - Indiana University Press.
    Engaging some of the most recent and more urgent issues in the philosophy of religion today, in this lively book Richard Kearney proposes that instead of thinking (...)
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  14. 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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  15. God, Philosophy, Universities: A Selective History of the Catholic Philosophical Tradition.Alasdair MacIntyre - 2009 - Rowman & Littlefield Publishers.
    Alasdair MacIntyre has written a selective history of the Catholic philosophical tradition, designed to show how belief in God informed and informs philosophical enquiry in different historical (...)
     
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  16.  12
    Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology.Robyn Horner - 2001 - Fordham University Press.
    "At once rigorous, insightful, and accessible.... the most thorough study yet available on the phenomenological treatment of God as gift in Marion and Derrida. Invaluable reading for (...)
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  17.  61
    God and the Soul.Antony Flew & Peter Geach - 1970 - Philosophical Quarterly 20 (79):189.
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  18. 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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  19. God and Dispositional Essentialism: An Account of the Laws of Nature.Dani Adams - 2018 - Pacific Philosophical Quarterly 99 (2):293-316.
    It is common to appeal to governing laws of nature in order to explain the existence of natural regularities. Classical theism, however, maintains the sovereignty thesis: everything (...)
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  20.  54
    God as a Managerial Stakeholder?Mark S. Schwartz - 2006 - Journal of Business Ethics 66 (2/3):291 - 306.
    Can or should God be considered a managerial stakeholder? While at first glance such a proposition might seem beyond the norms of stakeholder management theory or traditional (...)
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  21.  83
    God, Soul and the Meaning of Life.Thaddeus Metz - 2019 - Cambridge University Press.
    Part of the Elements Philosophy of Religion series, this short book focuses on the spiritual dimensions of lifes meaning as they have been discussed in the (...)recent English and mainly analytic philosophical literature. The overarching philosophical question that this literature has addressed is about the extent to which, and respects in which, spiritual realities such as God or a soul would confer meaning on our lives. There have been four broad answers to the question, namely: God or a soul is necessary for meaning in our lives; they are not necessary for it; one or both would enhance the meaning in our lives; and they would detract from it. These views have been largely advanced in chronological order through the history of Western philosophy, with the view that life would be meaningless without God and a soul having been most prominent in the medieval period, the rejection of this claim having arisen in the modern era, and then sophisticated positions about enhancement or reduction having appeared in earnest only in the past 20 years. This book addresses all four positions, paying particular attention to the more recent views. Beyond familiarizing readers with these positions, it presents prima facie objections to them, points out gaps in research agendas, and suggests argumentative strategies that merit development. (shrink)
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  22.  74
    Strangers, Gods, and Monsters: Interpreting Otherness.Richard Kearney - 2002 - Routledge.
    Strangers, Gods and Monster is a fascinating look at how human identity is shaped by three powerful but enigmatic forces. Often overlooked in accounts of how we (...)
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  23. 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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  24. Can God Be Free?William L. Rowe - 2002 - Faith and Philosophy 19 (4):405-424.
    Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as (...)
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  25. The God of the Philosophers.Anthony Kenny - 1979 - Duke University Press.
    Based on the Wilde Lectures in Natural Religion given by Anthony Kenny at Oxford from 1970 to 1972, here revised in light of recent discussion and reflection, (...)
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  26. God, Fine-Tuning, and the Problem of Old Evidence.Bradley Monton - 2006 - British Journal for the Philosophy of Science 57 (2):405-424.
    The fundamental constants that are involved in the laws of physics which describe our universe are finely-tuned for life, in the sense that if some of (...)the constants had slightly different values life could not exist. Some people hold that this provides evidence for the existence of God. I will present a probabilistic version of this fine-tuning argument which is stronger than all other versions in the literature. Nevertheless, I will show that one can have reasonable opinions such that the fine-tuning argument doesnt lead to an increase in ones probability for the existence of God. (shrink)
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  27. 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 (...)
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  28.  3
    Eternal God: A Study of God Without Time.Paul Helm - 2010 - Oxford University Press.
    Paul Helm presents a new, expanded edition of his much praised 1988 book Eternal God, which defends the view that God exists in timeless eternity. Helm argues (...)
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  29.  2
    Does God Exist?: An Answer for Today.Hans Küng - 1980 - Crossroad.
    Does God exist? The question implies another: Who is God? This book is meant to give an answer to both questions and to give reasons for this (...)
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  30. Can God Satisfice?Klaas J. Kraay - 2013 - American Philosophical Quarterly 50 (4):399-410.
    Three very prominent arguments for atheism are (1) the argument from sub-optimality, (2) the problem of no best world, and (3) the evidential argument from gratuitous (...)evil. To date, it has not sufficiently been appreciated that several important criticisms of these arguments have all relied on a shared strategy. Although the details vary, the core of this strategy is to concede that God either cannot or need not achieve the best outcome in the relevant choice situation, but to insist that God must and can achieve an outcome that is good enough. In short, this strategy invokes divine satisficing in response to these arguments for atheism. (The widespread use of this strategy may have gone unnoticed because the appeal to divine satisficing is usually implicit.) In sections 13, the three arguments for atheism will be set out, and it will be shown that the relevant replies all employ this shared strategy. Section 4 will show that those who invoke divine satisficing have failed to establish that this is a coherent notion. Accordingly, these replies to three important arguments for atheism are, at present, incomplete. (shrink)
     
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  31. Playing God and the Intrinsic Value of Life: Moral Problems for Synthetic Biology?Hans-Jürgen Link - 2013 - Science and Engineering Ethics 19 (2):435-448.
    Most of the reports on synthetic biology include not only familiar topics like biosafety and biosecurity but also a chapter onethical concerns’; a variety of diffuse (...)
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  32. God and the Multiverse: Scientific, Philosophical, and Theological Perspectives.Klaas J. Kraay (ed.) - 2014 - Routledge.
    In recent decades, scientific theories have postulated the existence of many universes beyond our own. The details and implications of these theories are hotly contested. Some philosophers (...)
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  33.  70
    God of the Gaps: a Neglected Reply to Gods Stone Problem.Jc Beall & A. J. Cotnoir - 2017 - Analysis 77 (4):681-689.
    Traditional monotheism has long faced logical puzzles. We argue that such puzzles rest on the assumed logical truth of the Law of Excluded Middle, which we suggest (...)
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  34.  49
    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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  35. A God That Could Be Real in the New Scientific Universe.Nancy Ellen Abrams - 2015 - Zygon 50 (2):376-388.
    We are living at the dawn of the first truly scientific picture of the universe-as-a-whole, yet people are still dragging along prescientific ideas about God (...)
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  36. Playing God? Genetic Determinism and Human Freedom.Ted Peters - 1997 - Routledge.
    Since the original publication of _Playing God?_ in 1996, three developments in genetic technology have moved to the center of the public conversation about the ethics (...)of human bioengineering. Cloning, the completion of the human genome project, and, most recently, the controversy over stem cell research have all sparked lively debates among religious thinkers and the makers of public policy. In this updated edition, Ted Peters illuminates the key issues in these debates and continues to make deft connections between our questions about God and our efforts to manage technological innovations with wisdom. (shrink)
     
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  37.  57
    God Without Being: Hors Texte.Jean-Luc MARION - 1991 - University of Chicago Press.
    Jean-Luc Marion advances a controversial argument for a God free of all categories of Being. Taking a characteristically postmodern stance, Marion challenges a fundamental premise of (...)both metaphysics and neo-Thomist theology: that God, before all else, must be. Rather, he locates a "God without Being" in the realm of agape, of Christian charity or love. This volume, the first translation into English of the work of this leading Catholic philosopher, offers a contemporary perspective on the nature of God. "An immensely thoughtful book. . . . It promises a rich harvest. Marion's highly original treatment of the idol and the icon, the Eucharist, boredom and vanity, conversion and prayer takes theological and philosophical discussions to a new level."--Norman Wirzba, Christian Century. (shrink)
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  38.  29
    Good God: The Theistic Foundations of Morality.David Baggett - 2011 - Oxford University Press.
    This book aims to reinvigorate discussions of moral arguments for God's existence.
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  39. God's General Concurrence with Secondary Causes: Why Conservation is Not Enough.Alfred J. Freddoso - 1991 - Philosophical Perspectives 5:553-585.
    After an exposition of some key concepts in scholastic ontology, this paper examines four arguments presented by Francisco Suarez for the thesis, commonly held by Christian Aristotelians, (...)
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  40. Can God Be Free?William L. Rowe - 2003 - Clarendon Press.
    Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as (...)
     
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  41.  42
    God, the Best, and Evil.Bruce Langtry - 2008 - Oxford University Press.
    God, the Best, and Evil is an original treatment of notable problems about God and his actions towards human beings. Bruce Langtry examines implications of divine omnipotence, (...)
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  42. Is God an Abstract Object?Brian Leftow - 1990 - Noûs 24 (4):581-598.
    Before Duns Scotus, most philosophers agreed that God is identical with His necessary intrinsic attributes--omnipotence, omniscience, etc. This Identity Thesis was a component of widely held (...)doctrines of divine simplicity, which stated that God exemplifies no metaphysical distinctions, including that between subject and attribute. The Identity Thesis seems to render God an attribute, an abstract object. This paper shows that the Identity Thesis follows from a basic theistic belief and does not render God abstract. If also discusses how one might move from the Identity Thesis to the full doctrine of divine simplicity and shows that the Identity Thesis generates a new ontological argument. (shrink)
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  43.  22
    Gods Punishment and Public Goods.Dominic D. P. Johnson - 2005 - Human Nature 16 (4):410-446.
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  44. Does God Have the Moral Standing to Blame?Patrick Todd - 2018 - Faith and Philosophy 35 (1):33-55.
    In this paper, I introduce a problem to the philosophy of religionthe problem of divine moral standingand explain how this problem is distinct from ( (...)albeit related to) the more familiar problem of evil (with which it is often conflated). In short, the problem is this: in virtue of how God would be (or, on some given conception, is) “involved inour actions, how is it that God has the moral standing to blame us for performing those very actions? In light of the recent literature onmoral standing”, I consider Gods moral standing to blame on two models ofdivine providence”: open theism, and theological determinism. I contend that God may have standing on open theism, andperhaps surprisinglymay also have standing, even on theological determinism, given the truth of compatibilism. Thus, if you think that God could not justly both determine and blame, then you will have to abandon compatibilism. The topic of this paper thus sheds considerable light on the traditional philosophical debate about the conditions of moral responsibility. (shrink)
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  45.  25
    The God Debates: A 21st Century Guide for Atheists and Believers (and Everyone in Between).John R. Shook - 2010 - Wiley-Blackwell.
    The God Debates presents a comprehensive, non-technical survey of the quest for knowledge of God, allowing readers to participate in a debate about the ...
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  46. God and Interpersonal Knowledge.Matthew A. Benton - 2018 - Res Philosophica 95 (3):421-447.
    Recent epistemology offers an account of what it is to know other persons. Such views hold promise for illuminating several issues in philosophy of religion, and for (...)
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  47.  34
    Does God Know the Occurrence of a Change Among Particulars? Avicenna and the Problem of Gods Knowledge of Change.Amirhossein Zadyousefi - forthcoming - Dialogue:1-32.
    (i) God is omniscient; therefore, for any change, C, among particulars, God knows the occurrence of C. (ii) If God knows the occurrence of C, then X. (...)
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  48. God's Problem of Multiple Choice.Lloyd Strickland - 2006 - Religious Studies 42 (2):141-157.
    A question that has been largely overlooked by philosophers of religion is how God would be able to effect a rational choice between two worlds of unsurpassable (...)
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  49. God Exists at Every World: Response to Sheehy: ROSS P. CAMERON.Ross P. Cameron - 2009 - Religious Studies 45 (1):95-100.
    Paul Sheehy has argued that the modal realist cannot satisfactorily allow for the necessity of God's existence. In this short paper I show that she can, (...)and that Sheehy only sees a problem because he has failed to appreciate all the resources available to the modal realist. God may be an abstract existent outside spacetime or He may not be: but either way, there is no problem for the modal realist to admit that He exists at every concrete possible world. (shrink)
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  50. God and the Ontological Foundation of Morality.Wes Morriston - 2012 - Religious Studies 48 (1):15 - 34.
    In recent years, William Lane Craig has vigorously championed a moral argument for God's existence. The backbone of Craig's argument is the claim that only God (...) can provide a ' sound foundation in reality' for morality. The present article has three principal aims. The first is to interpret and clarify the account of the ontological foundation of morality proposed by Craig. The second is to press home an important objection to that account. The third is to expose the weakness of Craig's case for saying that without God morality would be groundless and illusory. (shrink)
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