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1.
A. A. Howsepian 《Sophia》2007,46(3):217-236
It is widely believed that (1) if theological determinism were true, in virtue of God’s role in determining created agents
to perform evil actions, created agents would be neither free nor morally responsible for their evil actions and God would
not be perfectly good; (2) if metaphysical compatibilism were true, the free-will defense against the deductive problem of
evil would fail; and (3) on the assumption of metaphysical compatibilism, God could have actualized just any one of those
myriad possible worlds that are populated only by compatibilist free creatures. The primary thesis of this essay is that none
of these propositions is true. This thesis is defended by appealing to a recently proposed novel, acausal, composite, unified
theory of free action – the Theory of Middle Freedom – that evades the central problems plaguing traditional theories of metaphysical
compatibilism.
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A. A. HowsepianEmail: |
2.
Karen L. Kuchan 《Journal of religion and health》2008,47(2):276-275
This article underscores the potential benefit of a specific form of Christian prayer that creates space within a spiritual
direction relationship for the creation of inner images that reveal a person’s unconscious relational longings and co-created
representations of God. In this specific type of prayer that can be facilitated by mental health professionals and pastoral
counselors, imagery of God’s presence is created in the space between a Christian spiritual director and a Christian directee
while they are open to inner experiences that reveal God’s presence interacting with infantile processes toward aliveness.
Aliveness is understood using Winnicottian notions in dialog with theories proposed by Allan N. Schore, affective neuropsychologist
and Clinical Faculty at UCLA David Geffen School of Medicine, Ann Belford Ulanov, Jungian Analyst and Professor of Psychiatry
and Religion at Union Theological Seminary and W.R.D., British psychoanalyst in the Objects Relations School. Ideas of transitional
space, good enough mother, holding environment, aggression, creativity, and play are set alongside theories of affect regulation,
the developing brain, co-created objective God images, the relational nature of God and being received as good while illuminating
three prayer experiences during one 30-year-old Asian American woman’s 16-month therapeutic process toward aliveness.
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Karen L. KuchanEmail: |
3.
Jesse Ramon Steinberg 《Sophia》2008,47(2):193-199
In this paper I discuss a number of problems associated with the suggestion that it is possible for God to randomly select
a possible world for actualization.
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Jesse Ramon SteinbergEmail: |
4.
Gerhard Andersson 《Journal of religion and health》2008,47(2):176-187
In the present study a Swedish sample of 118 persons with chronic pain completed online tests on two occasions in association
with treatment trials. A three item subscale measuring praying as a coping strategy was derived from the Coping Strategies
Questionnaire (CSQ), but adapted to refer to “a higher power” instead of “God”. Measures of pain and anxiety/depression were
also included. Results revealed significant associations between praying and pain interference and impairment. Praying was
also associated with anxiety and depression scores. Results also showed that prayer predicted depression scores at follow-up,
and that follow-up prayer was predicted by pain interference at first measurement occasion. Overall, if prayer had any relation
with the other variables it was in the negative direction of more distress being associated with more praying both concurrently
and prospectively.
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Gerhard AnderssonEmail: Email: |
5.
Noreen E. Johnson 《Sophia》2007,46(1):69-73
In Atheism: A Philosophical Justification, Michael Martin argues that to posit a God that is both omnipotent and omniscient is philosophically incoherent. I challenge
this argument by proposing that a God who is necessarily omniscient is more powerful than a God who is contingently omniscient.
I then argue that being omnipotent entails being omniscient by showing that for an all-powerful being to be all-powerful in
any meaningful way, it must possess complete knowledge about all states of affairs and thus must be understood to be omniscient.
相似文献
Noreen E. JohnsonEmail: |
6.
Andrew Pavelich 《Sophia》2007,46(1):7-20
Many theists believe that God is continuously acting to sustain the universe in existence. One way of understanding this act
of sustenance is to see God as actually creating the universe anew at each moment. This paper argues against the coherence
of this view by drawing out some of its consequences. I argue that the re-creationist must deny the causal efficacy of created
f things, as well as the identity of things across time. Most problematically, I argue that re-creationism ultimately denies
the reality of time itself.
相似文献
Andrew PavelichEmail: |
7.
Jesse R. Steinberg 《Sophia》2007,46(1):1-5
Numerous examples have been offered that purportedly show that God cannot be omnipotent. I argue that a common response to
such examples (i.e., that failure to do the impossible does not indicate a lack of power) does not preserve God’s omnipotence
in the face of some of these examples. I consider another possible strategy for preserving God’s omnipotence in the face of
these examples and find it wanting.
相似文献
Jesse R. SteinbergEmail: |
8.
Sarah Bachelard 《Sophia》2009,48(2):105-118
A central theme in the Christian contemplative tradition is that knowing God is much more like ‘unknowing’ than it is like
possessing rationally acceptable beliefs. Knowledge of God is expressed, in this tradition, in metaphors of woundedness, darkness,
silence, suffering, and desire. Philosophers of religion, on the other hand, tend to explore the possibilities of knowing
God in terms of rational acceptability, epistemic rights, cognitive responsibility, and propositional belief. These languages
seem to point to very different accounts of how it is that we come to know God, and a very different range of critical concepts
by which the truth of such knowledge can be assessed. In this paper, I begin to explore what might be at stake in these different
languages of knowing God, drawing particularly on Alvin Plantinga’s epistemology of Christian belief. I will argue that his
is a distorted account of the epistemology of Christian belief, and that this has implications for his project of demonstrating
the rational acceptability of Christian faith for the 21st century.
相似文献
Sarah BachelardEmail: |
9.
Ishtiyaque Haji 《Sophia》2009,48(1):1-14
In this paper, I expose a conundrum regarding divine creation as Leibniz conceives of such creation. What energizes the conundrum
is that the concept of omnibenevolence—“consequential omnibenevolence”—that the Leibnizian argument for the view that the
actual world is the best of all possible worlds presupposes, appears to sanction the conclusion that God has no practical
reasons to create the actual world.
相似文献
Ishtiyaque HajiEmail: |
10.
Context,content, and relativism 总被引:2,自引:0,他引:2
Michael Glanzberg 《Philosophical Studies》2007,136(1):1-29
This paper argues against relativism, focusing on relativism based on the semantics of predicates of personal taste. It presents
and defends a contextualist semantics for these predicates, derived from current work on gradable adjectives. It then considers
metasemantic questions about the kinds of contextual parameters this semantics requires. It argues they are not metasemantically
different from those in other gradable adjectives, and that contextual parameters of this sort are widespread in natural language.
Furthermore, this paper shows that if such parameters are rejected, it leads to an unacceptably rampant form of relativism,
that relativizes truth to an open-ended list of parameters.
相似文献
Michael GlanzbergEmail: |
11.
C. Behan McCullagh 《Sophia》2007,46(1):21-34
One cannot prove the truth of theological statement, but perhaps one can justify believing them because of the good consequences
of doing so. It is irrational to believe statements of which there are good reasons to think false, but those of which there
is some, albeit inconclusive, evidence can be believed for pragmatic reasons. However, in the interest of simplicity, it must
not be possible to achieve those good consequences without such faith. John Bishop and others have argued that one need only
assume theological statements to be true to enjoy the good consequences of a religious life, but in fact, faith is needed
for most of these consequences to be achieved.
相似文献
C. Behan McCullaghEmail: |
12.
Byron Kaldis 《Sophia》2008,47(2):107-128
This paper places certain religious ideas of Eastern Christianity about our relationship to nature critically against techno-scientific
thinking and practice. Specifically, the two focal issues of the discussion are the concept of religious sin, on the one hand,
and the peculiarly modern fusion of science and technology, resulting in the novel phenomenon of techno-science, on the other.
Two corresponding theses are advanced: that of sin as an epistemic, and not as a moral, error, and that of the “Eucharistic”
viz., celebratory relation with God. The paper then proceeds to trace significant parallels that may be discerned between
the Orthodox theological view and Heidegger’s position on technology, and metaphysics more generally, culminating in the suggestion
that the way out of the ‘danger’ of technology as techno-science must be found in art or religion.
相似文献
Byron KaldisEmail: |
13.
John Prine’s Images of God and Male Melancholia: Terror,Forgiveness, and the Persistence of Desire 总被引:1,自引:0,他引:1
Philip Browning Helsel 《Journal of religion and health》2007,46(3):359-368
Examines the God-representations of the country-folk singer John Prine in the light of psychological theory about male melancholia,
drawing from Donald Capps and Erik H. Erikson. Describes the manner in which songwriting serves as a therapeutic enterprise
to express and interpret melancholia in Prine's lyrics, especially in the songs "Saddle in the Rain" and "Fish and Whistle."
At times these images evoke terror and at other times they humorously erase the authority divide between the divine and the
human, suggesting that God may even need to be forgiven. Describing how melancholia is rooted in the man's experience with
mother, this article interprets Prine's image of God in light of the need for sustenance, acknowledgement, and care.
相似文献
Philip Browning HelselEmail: |
14.
Rolf Loeber Dustin A. Pardini Alison Hipwell Magda Stouthamer-Loeber Kate Keenan Mark A. Sembower 《Journal of abnormal child psychology》2009,37(6):777-791
Relatively little is known about the factor structure of disruptive behavior among preadolescent girls. The present study
reports on exploratory and confirmatory factor analyses of disruptive girl behavior over four successive data waves as rated
by parents and teachers in a large, representative community sample of girls (N = 2,451). Five factors were identified from parent ratings (oppositional behavior/conduct problems, inattention, hyperactivity/impulsivity,
relational aggression, and callous-unemotional behaviors), and four factors were identified derived from teacher ratings (oppositional
behavior/conduct problems/callous-unemotional behaviors, inattention, hyperactivityimpulsivity, and relational aggression).
There was a high degree of consistency of items loading on equivalent factors across parent and teacher ratings. Year-to-year
stability of factors between ages five and 12 was high for parent ratings (ICC = 0.70 to 0.88), and slightly lower for teacher
ratings (ICC = 0.56 to 0.83). These findings are discussed in terms of possible adjustment to the criteria for children's
disruptive behavior disorders found in the Diagnostic and Statistical Manual for Mental Disorders.
相似文献
Rolf Loeber (Corresponding author)Email: |
Dustin A. PardiniEmail: |
Alison HipwellEmail: |
Magda Stouthamer-LoeberEmail: |
Kate KeenanEmail: |
Mark A. SembowerEmail: |
15.
In this introduction we discuss the motivation behind the workshop “Towards a New Epistemology of Mathematics” of which this
special issue constitutes the proceedings. We elaborate on historical and empirical aspects of the desired new epistemology,
connect it to the public image of mathematics, and give a summary and an introduction to the contributions to this issue.
相似文献
Bernd BuldtEmail: |
Benedikt L?we (Corresponding author)Email: |
Thomas MüllerEmail: |
16.
Daniel Cohen 《Sophia》2009,48(2):143-150
It is sometimes argued that if God were to exist, then the actual world would be the best possible world. However, given that
the actual world is clearly not the best possible world, then God doesn’t exist. In response, some have argued that the world
could always be improved with the creation of new people and that there is thus no best possible world. I argue that this
reasoning gives rise to an instance of Parfit’s mere addition paradox and should thus be rejected. Others (Robert Adams, in particular) have argued that the actual world may, in fact, be the
best possible world, at least for all actual people. I argue that this reasoning gives rise to Parfit’s non-identity problem and should thus be rejected.
相似文献
Daniel CohenEmail: |
17.
18.
Yahya Yasrebi 《Topoi》2007,26(2):255-265
After the problems of epistemology, the most fundamental problem of Islamic philosophy is that of causality. Causality has
been studied from various perspectives. This paper endeavors first to analyze the issues of causality in Islamic philosophy
and then to critique them. A sketch is provided of the history of the development of theories of causality in Islamic philosophy,
with particular attention to how religious considerations came to determine the shape of the philosophical theories that were
accepted. It is suggested that outstanding philosophical and theological problems that have plagued the tradition of Islamic
philosophy require a new approach to the issue of causality.
相似文献
Yahya YasrebiEmail: |
19.
Mark Piper 《Sophia》2008,47(2):129-148
In recent years skeptical theism has gained currency amongst theists as a way to escape the problem of evil by invoking putatively
reasonable skepticism concerning our ability to know that instances of apparently gratuitous evil are unredeemed by morally
sufficient reasons known to God alone. After explicating skeptical theism through the work of Stephen Wykstra and William
Alston, I present a cumulative-case argument designed to show that skeptical theism cannot be accepted by theists insofar
as it crucially undermines epistemic license to the very theism it is invoked to defend. I also argue that attempts to defend
a theism-friendly moderate version of skeptical theism either fail to halt the spread of damaging skepticism, or lack philosophical
validity.
相似文献
Mark PiperEmail: |
20.
John Dilworth 《Phenomenology and the Cognitive Sciences》2007,6(3):369-387
Representationalists currently cannot explain counter-examples that involve indeterminate perceptual content, but a double content (DC) view is more promising. Four related cases of perceptual imprecision are used to outline the DC view, which also applies
to imprecise photographic content. Next, inadequacies in the more standard single content (SC) view are demonstrated. The
results are then generalized so as to apply to the content of any kinds of non-conventional representation. The paper continues
with evidence that a DC account provides a moderate rather than extreme realist account of perception, and it concludes with
an initial analysis of the failure of nomic covariance accounts of information in indeterminacy cases.
相似文献
John DilworthEmail: |