Results for 'omniscience'

619 found
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  1. Ideal Rationality and Logical Omniscience.Declan Smithies - 2015 - Synthese 192 (9):2769-2793.
    Does rationality require logical omniscience? Our best formal theories of rationality imply that it does, but our ordinary evaluations of rationality seem to suggest otherwise. This paper aims to resolve the tension by arguing that our ordinary evaluations of rationality are not only consistent with the thesis that rationality requires logical omniscience, but also provide a compelling rationale for accepting this thesis in the first place. This paper also defends an account of apriori justification for logical beliefs that (...)
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  2. Omniscience, Freedom, and Dependence.John Martin Fischer & Neal A. Tognazzini - 2014 - Philosophy and Phenomenological Research 88 (2):346-367.
    Several theorists (Merricks, Westphal, and McCall) have recently claimed to offer a novel way to respond to the dilemma of freedom and foreknowledge, rooted in Molina's insight that God's beliefs depend on what we do, rather than the other way around. In this paper we argue that these responses either beg the question, or else are dressed-up versions of Ockhamism.
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  3. Divine Omniscience and Voluntary Action.Nelson Pike - 1965 - Philosophical Review 74 (1):27-46.
  4. Truth, Omniscience, and Cantorian Arguments: An Exchange.Alvin Plantinga & Patrick Grim - 1993 - Philosophical Studies 71 (3):267-306.
    An exchange between Patrick Grim and Alvin Plantinga regarding Cantorian arguments against the possibility of an omniscient being.
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  5.  4
    Divine Omniscience and Human Free Will: A Logical and Metaphysical Analysis.Ciro De Florio & Aldo Frigerio - 2019 - Springer Verlag.
    This book deals with an old conundrum: if God knows what we will choose tomorrow, how can we be free to choose otherwise? If all our choices are already written, is our freedom simply an illusion? This book provides a precise analysis of this dilemma using the tools of modern ontology and the logic of time. With a focus on three intertwined concepts - God's nature, the formal structure of time, and the metaphysics of time, including the relationship between temporal (...)
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  6. Against Omniscience: The Case From Essential Indexicals.Patrick Grim - 1985 - Noûs 19 (2):151-180.
  7.  73
    Omniscience.Edward Wierenga - 2008 - In Thomas P. Flint & Michael C. Rea (eds.), The Oxford Handbook of Philosophical Theology. Oxford University Press.
    Omniscience is the divine attribute of possessing complete or unlimited knowledge. This article examines motivations for taking such a property to be a divine attribute, attempts to define or analyse omniscience, possible limitations on the extent of divine knowledge, and, finally, objections either to the coherence of the concept or to its compatibility with other divine attributes or with widely accepted claims.
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  8. Impossible Worlds and Logical Omniscience: An Impossibility Result.Jens Christian Bjerring - 2013 - Synthese 190 (13):2505-2524.
    In this paper, I investigate whether we can use a world-involving framework to model the epistemic states of non-ideal agents. The standard possible-world framework falters in this respect because of a commitment to logical omniscience. A familiar attempt to overcome this problem centers around the use of impossible worlds where the truths of logic can be false. As we shall see, if we admit impossible worlds where “anything goes” in modal space, it is easy to model extremely non-ideal agents (...)
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  9. Omniscience and Immutability.Norman Kretzmann - 1966 - Journal of Philosophy 63 (14):409-421.
  10.  45
    Omniscience and Deliberation.Bruce R. Reichenbach - 1984 - International Journal for Philosophy of Religion 16 (3):225 - 236.
    I argue that if deliberation is incompatible with (fore)knowing what one is going to do at the time of the deliberation, then God cannot deliberate. However, this thesis cannot be used to show either that God cannot act intentionally or that human persons cannot deliberate. Further, I have suggested that though omniscience is incompatible with deliberation, it is not incompatible with either some speculation or knowing something on the grounds of inference.
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  11. The Problem of Logical Omniscience, the Preface Paradox, and Doxastic Commitments.Niels Skovgaard-Olsen - 2017 - Synthese 194 (3):917-939.
    The main goal of this paper is to investigate what explanatory resources Robert Brandom’s distinction between acknowledged and consequential commitments affords in relation to the problem of logical omniscience. With this distinction the importance of the doxastic perspective under consideration for the relationship between logic and norms of reasoning is emphasized, and it becomes possible to handle a number of problematic cases discussed in the literature without thereby incurring a commitment to revisionism about logic. One such case in particular (...)
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  12.  36
    Divine Omniscience and Omnipotence In Medieval Philosophy: Islamic, Jewish, and Christian Perspectives. [REVIEW]Neil A. Stubbens - 1988 - Idealistic Studies 18 (2):185-186.
    This collection of thirteen previously unpublished essays arose from a conference in 1982 entitled “Divine Omniscience, Omnipotence, and Future Contingents in Medieval Islamic, Jewish, and Christian Thought.” The book is divided into four sections: two essays provide an introduction to the subject; four give an account of various Islamic views; a further four concern Jewish writers; and the last three focus on Christian thought.
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  13.  87
    Omniscience and Maximal Power.Thomas Metcalf - 2004 - Religious Studies 40 (3):289-306.
    This essay examines a conflict between God's omnipotence and His omniscience. I discuss our intuitions regarding omnipotence and omniscience and describe a method by which we can decide whether a being is omnipotent. I consider the most promising versions of omnipotence and argue that they produce a genuine conflict with omniscience. Finally, I suggest that we can take the example of omniscience and generalize it to several of God's essential properties and thereby reveal incompatibilities that result (...)
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  14. Omniscience and Indexical Reference.Hector-Neri Castaneda - 1967 - Journal of Philosophy 64 (7):203-210.
  15.  46
    Logical Omniscience as Infeasibility.Sergei Artemov & Roman Kuznets - 2014 - Annals of Pure and Applied Logic 165 (1):6-25.
    Logical theories for representing knowledge are often plagued by the so-called Logical Omniscience Problem. The problem stems from the clash between the desire to model rational agents, which should be capable of simple logical inferences, and the fact that any logical inference, however complex, almost inevitably consists of inference steps that are simple enough. This contradiction points to the fruitlessness of trying to solve the Logical Omniscience Problem qualitatively if the rationality of agents is to be maintained. We (...)
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  16.  55
    Is Omniscience Impossible?Rik Peels - 2013 - Religious Studies 49 (4):481-490.
    In a recent paper, Dennis Whitcomb argues that omniscience is impossible. But if there cannot be any omniscient beings, then God, at least as traditionally conceived, does not exist. The objection is, roughly, that the thesis that there is an omniscient being, in conjunction with some principles about grounding, such as its transitivity and irreflexivity, entails a contradiction. Since each of these principles is highly plausible, divine omniscience has to go. In this article, I argue that Whitcomb's argument, (...)
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  17. Omniscience and Worthiness of Worship.Wesley D. Cray - 2011 - International Journal for Philosophy of Religion 70 (2):147-153.
    At first glance, the properties being omniscient and being worthy of worship might appear to be perfectly co-instantiable. But there are reasons to be worried about this co-instantiability, as it turns out that, depending on our commitments with respect to certain kinds of knowledge and notions of personhood, it might be the case that no being—God included—could instantiate both. In this paper, I lay out and motivate this claim before going on to consider a variety of responses—some more plausible than (...)
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  18.  66
    Omniscience, Tensed Facts, and Divine Eternity.William Lane Craig - 2000 - Faith and Philosophy 17 (2):227--228.
    A difficulty for a view of divine eternity as timelessness is that if time is tensed, then God, in virtue of His omniscience, must know tensed facts. But tensed facts, such as It is now t, can only be known by a temporally located being.Defenders of divine atemporality may attempt to escape the force of this argument by contending either that a timeless being can know tensed facts or else that ignorance of tensed facts is compatible with divine (...). Kvanvig, Wierenga, and Leftow adopt both of these strategies in their various defenses of divine timelessness. Their respective solutions are analyzed in detail and shown to be untenable.Thus, if the theist holds to a tensed view of time, he should construe divine eternity in terms of omnitemporality. (shrink)
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  19. Divine Omniscience and Knowledge de Se.Yujin Nagasawa - 2003 - International Journal for Philosophy of Religion 53 (2):73-82.
    Patrick Grim argues that God cannot beomniscient because no one other than me canacquire knowledge de se of myself. Inparticular, according to Grim, God cannot knowwhat I know in knowing that I am making amess. I argue, however, that given twoplausible principles regarding divineattributes there is no reason to accept Grim'sconclusion that God cannot be omniscient. Inthis paper I focus on the relationship betweendivine omniscience and necessaryimpossibilities, in contrast to the generaltrend of research since Aquinas, which hasconcentrated on the (...)
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  20.  89
    ``Truth, Omniscience and Cantorian Arguments: An Exchange&Quot. [REVIEW]Patrick Grim & Alvin Plantinga - 1993 - Philosophical Studies 71 (3):267-306.
  21. Divine Omniscience, Timelessness, and the Power to Do Otherwise.Hugh Rice - 2006 - Religious Studies 42 (2):123-139.
    There is a familiar argument based on the principle that the past is fixed that, if God foreknows what I will do, I do not have the power to act otherwise. So, there is a problem about reconciling divine omniscience with the power to do otherwise. However the problem posed by the argument does not provide a good reason for adopting the view that God is outside time. In particular, arguments for the fixity of the past, if successful, either (...)
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  22.  24
    An Omniscience Principle, the König Lemma and the Hahn-Banach Theorem.Hajime Ishihara - 1990 - Zeitschrift fur mathematische Logik und Grundlagen der Mathematik 36 (3):237-240.
  23. Omniscience and the Identification Problem.Robert Bass - 2007 - Florida Philosophical Review 7 (1):78-91.
    I discuss the propositional knowledge of an omniscient being, knowledge of facts that can be represented by that-clauses in sentences such as ‘John knows that the world is round.’ I shall focus upon questions about a supposedly omniscient being who propositionally knows the truth about all current states of affairs. I shall argue that there is no such being.
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  24. On Omniscience and a 'Set of All Truths': A Reply to Bringsjord.Patrick Grim - 1990 - Analysis 50 (4):271 - 276.
  25.  21
    An Omniscience Principle, the König Lemma and the Hahn‐Banach Theorem.Hajime Ishihara - 1990 - Mathematical Logic Quarterly 36 (3):237-240.
  26.  47
    Some Neglected Problems of Omniscience.Patrick Grim - 1983 - American Philosophical Quarterly 20 (3):265-277.
    One set of neglected problems consists of paradoxes of omniscience clearly recognizable as forms of the Liar, and these I have never seen raised at all. Other neglected problems are difficulties for omniscience posed by recent work on belief de se and essential indexicals. These have not yet been given the attention they deserve.
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  27.  24
    Omniscience Principles and Functions of Bounded Variation.Fred Richman - 2002 - Mathematical Logic Quarterly 48 (1):111-116.
    A very weak omniscience principle is formulated, related omniscience principlesare considered, and the theorem that a function of bounded variation is the difference of two increasing functions is shown to be equivalent to the omniscience principle WLPO. It is a so shown that an arbitrary function with located variation on an interval is the difference of two increasing functions.
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  28.  56
    Defining Omniscience.Daniel Diederich Farmer - 2010 - Faith and Philosophy 27 (3):306-320.
    In contemporary philosophy of religion, the doctrine of omniscience is typically rendered propositionally, as the claim that God knows all true propositions (and believes none that are false). But feminist work makes clear what even the analytic tradition sometimes confesses, namely, that propositional knowledge is quite limited in scope. The adequacy of propositional conceptions of omniscience is therefore in question. This paper draws on the work of feminist epistemologists to articulate alternative renderings of omniscience which remedy the (...)
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  29.  16
    Divine Omniscience, Privacy, and the State.David Elliott & Eldon Soifer - 2017 - International Journal for Philosophy of Religion 82 (3):251-271.
    Traditional theism teaches that God engages in a relentless form of observation for every human being. If, as is widely supposed, humans have a right to privacy, then it seems that God constantly violates this right. In this paper we argue that there is both a defensible philosophical excuse and justification for this infringement. We also argue that this defense is extensible to human social and political contexts; it provides the vital elements of a theory of just privacy infringement. This (...)
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  30.  78
    Divine Omniscience and Human Privacy.Douglas P. Lackey - 1984 - Philosophy Research Archives 10:383-391.
    This paper argues that there is a conflict between divine omniscience and the human right to privacy. The right to privacy derives from the right to moral autonomy, which human persons possess even against a divine being. It follows that if God exists and persists in knowing all things, his knowledge is a non-justifiable violation of a human right. On the other hand, if God exists and restricts his knowing in deference to human privacy, it follows that he cannot (...)
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  31.  66
    Truth, Omniscience, and the Knower.Patrick Grim - 1988 - Philosophical Studies 54 (1):9 - 41.
    Let us sum up. The paradox of the Knower poses a direct and formal challenge to the coherence of common notions of knowledge and truth. We've considered a number of ways one might try to meet that challenge: propositional views of truth and knowledge, redundancy or operator views, and appeal to hierarchy of various sorts. Mere appeal to propositions or operators, however, seems to be inadequate to the task of the Knower, at least if unsupplemented by an auxiliary recourse to (...)
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  32.  66
    Omniscience and Experience.Marcel Sarot - 1991 - International Journal for Philosophy of Religion 30 (2):89 - 102.
    My conclusions are the following:We can distinguish between two sorts of kowledge: intellectual knowledge (knowledge of true propositions) and experiential knowledge (knowledge of how certain experiences feel).If we want the doctrine of divine omniscience to be theologically relevant, we will have to assert that divine omniscience involves experiential as well as intellectual omniscience.In order to be omniscient, God does not need to share all the feelings of His creatures with them. However, in order to be experientially omniscient, (...)
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  33.  33
    Omniscience as a Dispositional State.Andrew Cullison - 2006 - Philosophia Christi 8 (1):151-160.
  34.  59
    Is Omniscience Possible?Roland Puccetti - 1963 - Australasian Journal of Philosophy 41 (1):92 – 93.
  35.  15
    Omniscience, Tensed Facts, and Divine Eternity.William Lane Craig - 2000 - Faith and Philosophy 17 (2):225-241.
    A difficulty for a view of divine eternity as timelessness is that if time is tensed, then God, in virtue of His omniscience, must know tensed facts. But tensed facts, such as It is now t, can only be known by a temporally located being.Defenders of divine atemporality may attempt to escape the force of this argument by contending either that a timeless being can know tensed facts or else that ignorance of tensed facts is compatible with divine (...). Kvanvig, Wierenga, and Leftow adopt both of these strategies in their various defenses of divine timelessness. Their respective solutions are analyzed in detail and shown to be untenable.Thus, if the theist holds to a tensed view of time, he should construe divine eternity in terms of omnitemporality. (shrink)
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  36. Agency and Omniscience.Tomis Kapitan - 1991 - Religious Studies 27 (1):105-120.
    It is said that faith in a divine agent is partly an attitude of trust; believers typically find assurance in the conception of a divine being's will, and cherish confidence in its capacity to implement its intentions and plans. Yet, there would be little point in trusting in the will of any being without assuming its ability to both act and know, and perhaps it is only by assuming divine omniscience that one can retain the confidence in the efficacy (...)
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  37. Omnipotence, Omniscience, and Omnipresence.William J. Wainwright - 2010 - In Charles Taliaferro & Chad V. Meister (eds.), The Cambridge Companion to Christian Philosophical Theology. Cambridge University Press.
     
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  38.  70
    Omniscience and Pantheism.William J. Mander - 2000 - Heythrop Journal 41 (2):199–208.
    This article argues that theism entails a species of pantheism on the grounds that there is simply no discernible difference between the God's knowledge of the world and the world that God knows. The case against this thesis begins with the traditional theory of distinctions. But since God is necessarily omniscient there is not even the possibility that these might be considered apart and thus distinguished in that way. But neither is it possible to do this by means of Leibnitz's (...)
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  39. A Dynamic Solution to the Problem of Logical Omniscience.Mattias Skipper & Jens Bjerring - 2019 - Journal of Philosophical Logic 48 (3):501-521.
    The traditional possible-worlds model of belief describes agents as ‘logically omniscient’ in the sense that they believe all logical consequences of what they believe, including all logical truths. This is widely considered a problem if we want to reason about the epistemic lives of non-ideal agents who—much like ordinary human beings—are logically competent, but not logically omniscient. A popular strategy for avoiding logical omniscience centers around the use of impossible worlds: worlds that, in one way or another, violate the (...)
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  40. Grounding and Omniscience.Dennis Whitcomb - 2011 - In Jon Kvanvig (ed.), Oxford Studies in Philosophy of Religion Vol. 4. Oxford University Press.
    I’m going to argue that omniscience is impossible and therefore that there is no God. The argument turns on the notion of grounding. After illustrating and clarifying that notion, I’ll start the argument in earnest. The first step will be to lay out five claims, one of which is the claim that there is an omniscient being, and the other four of which are claims about grounding. I’ll prove that these five claims are jointly inconsistent. Then I’ll argue for (...)
     
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  41.  21
    Omniscience and Omnipotence: How They May Help - or Hurt - in a Game.Steven J. Brams - 1982 - Inquiry: An Interdisciplinary Journal of Philosophy 25 (2):217 – 231.
    The concepts of omniscience and omnipotence are defined in 2 ? 2 ordinal games, and implications for the optimal play of these games, when one player is omniscient or omnipotent and the other player is aware of his omniscience or omnipotence, are derived. Intuitively, omniscience allows a player to predict the strategy choice of an opponent in advance of play, and omnipotence allows a player, after initial strategy choices are made, to continue to move after the other (...)
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  42.  12
    Omniscience, Sequential Compactness, and the Anti-Specker Property.Douglas Bridges - 2011 - Logic Journal of the IGPL 19 (1):53-61.
    Working within Bishop-style constructive mathematics, we derive a number of results relating the nonconstructive LPO and sequential compactness property on the one hand, and the intuitionistically reasonable anti-Specker property on the other.
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  43. Divine Omniscience and Experience: A Reply to Alter.Yujin Nagasawa - 2003 - Ars Disputandi 3.
    According to one antitheist argument, the necessarily omniscient, necessarily omnipotent, and necessarily omnibenevolent Anselmian God does not exist, because if God is necessarily omnipotent it is impossible for Him to comprehend fully certain concepts, such as fear, frustration and despair, that an omniscient being needs to possess. Torin Alter examines this argument and provides three elaborate objections to it. I argue that theists would not accept any of them because they con ict with traditional Judaeo-Christian doctrines concerning divine attributes.
     
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  44.  14
    Weihrauch Degrees, Omniscience Principles and Weak Computability.Vasco Brattka & Guido Gherardi - 2011 - Journal of Symbolic Logic 76 (1):143 - 176.
    In this paper we study a reducibility that has been introduced by Klaus Weihrauch or, more precisely, a natural extension for multi-valued functions on represented spaces. We call the corresponding equivalence classes Weihrauch degrees and we show that the corresponding partial order induces a lower semi-lattice. It turns out that parallelization is a closure operator for this semi-lattice and that the parallelized Weihrauch degrees even form a lattice into which the Medvedev lattice and the Turing degrees can be embedded. The (...)
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  45.  80
    Omniscience, Eternity, and Freedom.Katherin A. Rogers - 1996 - International Philosophical Quarterly 36 (4):399-412.
  46.  63
    Omniscience and the Arrow of Time.Linda Zagzebski - 2002 - Faith and Philosophy 19 (4):503-519.
  47.  88
    Omniscience and Deliberation: A Response to Reichenbach. [REVIEW]David Basinger - 1986 - International Journal for Philosophy of Religion 20 (2/3):169 - 172.
  48.  25
    Omniscience-Immutability Arguments.Richard M. Gale - 1986 - American Philosophical Quarterly 23 (4):319 - 335.
  49.  66
    Dispositional Omniscience.David P. Hunt - 1995 - Philosophical Studies 80 (3):243 - 278.
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  50.  14
    Defining Omniscience: A Feminist Perspective.Daniel Diederich Farmer - 2010 - Faith and Philosophy 27 (3):306.
    In contemporary philosophy of religion, the doctrine of omniscience is typically rendered propositionally, as the claim that God knows all true propositions. But feminist work makes clear what even the analytic tradition sometimes confesses, namely, that propositional knowledge is quite limited in scope. The adequacy of propositional conceptions of omniscience is therefore in question. This paper draws on the work of feminist epistemologists to articulate alternative renderings of omniscience which remedy the deficiencies of the traditional formulation.
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