The Divine Child

The divine child of this article is not a concrete person, but rather a part of one’s inner self, a part that is with us from birth, but often unknown to us until some later critical moment in life brings it into our awareness, often as an image in a vivid dream or fantasy. This figure can reveal, and bring with it, an amazing energy, and make felt desires never before known to us, which are now pressing for our awareness—and along with this awareness, a need to live an expanded, more conscious life.     

相术的前世今生

相术是一种巫术相术是根据人的长相进行的占卜术。相面是其中的一个内容。“人心不同,各如其面”,人面之异与人心之异之间的关联,就是相面占卜要追求的。《麻衣相法》中一些基本“知识”,就是根据面型、五官、须发等特点阐述命理,认为“天庭饱满、地脚方圆”是福相,而“眼扬四白”者会“忤     

Divine Omnipotence and Divine Omniscience: A Reply to Michael Martin

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.

The Solubility of Salt: A Divine Action Account

In the burgeoning literature on dispositions, solubility is a standard example. In this paper we give a rigorous theistic divine action account of the simple mechanism of the dissolving of salt, NaCl, into the ions Na⁺ and Cl^?. We explore this reaction in terms of an alternative view of divine action, Divine Compositionalism, which holds that the functioning of every physical, chemical, and biological mechanism in the universe is a manifesting complex disposition, which is nothing other than ways God acts according to plan.     

The Dialectic of Divine Love: Pannenberg's Hegelian Trinitarianism

Abstract: In this study of Pannenberg's social trinitarianism, I first present his Hegelian‐dialectical approach to the problem of the unity and plurality in God, highlighting his many innovations, such as the mutual reciprocity of the divine persons, the mutual mediation of the divine essence and the three persons, the essence as self‐manifestation and a force field, the Holy Spirit as the divine essence, which is love. Second, I discuss serious reservations about some of the consequences of these innovations, such as the monarchy of the Spirit, the elevation of the divine essence as an entity above the three persons, the failure to explain the specificity and equality of each person, and others.     

The Divine Fractal: 1st Order Extensional Theology

Philosophia - In this paper, I present what I call the symmetry conception of God within 1st order, extensional, non-well-founded set theory. The symmetry conception comes in two versions....     

The Satir Model: Yesterday and Today

This article represents an attempt to update the reader by bringing into focus some of the more important components of the Satir model. The intrapsychic aspect of therapy is explained in the form if an iceberg metaphor. The use of the Satir family map, or genogram, is illustrated for use in individual and family therapy. Also, the various steps of a Satir model therapy session are listed. The Satir model has developed into a brief, transformational change model while keeping the earlier theoretical base intact.     

Divine retribution: A defence

The concept of divine justice has been the subject of considerable scrutiny in recent philosophical theology, as it bears upon the notion of punishment with respect to the doctrine of eternal damnation. In this essay, I set out a version of the traditional retributive view of divine punishment and defend it against one of the most important and influential contemporary detractors from this position, Thomas Talbott. I will show that, contrary to Talbott’s argument, punishment may satisfy divine justice, and that perfect justice is commensurate with retribution, rather than, as he suggests, reconciliation and restoration.     

The Divine Horizon: Rethinking Political Community in Luce Irigaray's “Divine Women”

The question of the transcendent, that which operates above and beyond the material stuff of the world, remains an enduring one for feminism, bound up as it is with the foundations of feminism's corporeal politics and the definition of its political subject. With the specificity of the situated and meaningful body grounding feminist politics, the universal and neutral status of the speaking subject has been diagnosed as masculine, and unable to properly account for sexed differences. On this basis, political community, collectivity forged along the lines of a common identity, is considered important in the realization of feminist political goals, yet is also problematic in view of its reliance upon a universal category of identity through which to motivate for political change. Acknowledging these tensions, this paper revisits Luce Irigaray's essay “Divine Women” to suggest that in her rethinking of the divine as a shared horizon through which women can potentially achieve autonomy, the nature of the transcendent, the universal, and the identity of the feminine are also reconfigured in surprising ways. In a specific address to the dilemma of political community, Irigaray makes available a notion of the divine that is already differently inhabited.